African Wild Dogs Free Essays

Lycaon pictus, the scientific name for the African Wild Dog, literally translates into â€Å"painted or ornate wolf† (â€Å"Lycaon pictus — Details African Wild Dog†). African Wild Dogs are some of the most beautiful and social canines in the world, but, sadly, this species is endangered. This essay will focus on a basic description of the African Wild Dog, along with the threats it faces and the projected outlook for this species. We will write a custom essay sample on African Wild Dogs or any similar topic only for you Order Now (â€Å"Lycaon pictus — Details African Wild Dog†). The African Wild Dog has a slender body with long, muscular legs (â€Å"Lycaon pictus — Details African Wild Dog†). Typically, they will weigh between forty and eighty lbs. and can be anywhere from three and a half to five ft. long (including the length of the tail). African Wild Dogs are usually between two and two and a half ft. tall at the shoulder. The males also tend to be slightly larger than the females. Compared to wolves or coyotes, they are very lean and tall. Unlike other canines, the African Wild Dog has only four toes on its front feet, as opposed to the typical five. This is because their dew-claw is missing. Other distinctive qualities are their large, round ears. (â€Å"Lycaon pictus — Details African Wild Dog†). It is said that these ears are essential for hunting, during which a pack may use long distance vocal calls (G. Rhodes, and R. Rhodes). These ears also help with heat loss and regulation (â€Å"Lycaon pictus — Details African Wild Dog†). However, an African Wild Dogs most distinctive quality is its coat; this species has a coat blotched in yellow, gray, black, white, and brown (â€Å"Lycaon pictus — Details African Wild Dog†). Most of the variation in color is on the body and legs (Creel, and Creel). The coloration on the dogs faces are all very similar, with a black muzzle shading to brown on the cheeks and forehead, a black line extending up the forehead, and blackish-brown on the backs of the ears. There is never white on the head. The back part of the head and the top of the neck are consistently brown or yellow. However, colors on the body and legs are unpredictable. (Creel, and Creel). The fur on its bushy tail is almost always white (â€Å"Lycaon pictus — Details African Wild Dog†). An African Wild Dog’s fur is slightly longer around the head and body, and shorter on the legs (â€Å"African wild dog (Lycaon pictus)†). However, wild dogs tend to have sparse hair, though there is variation among individuals (Creel, and Creel). This variation is related to age—young pups and dogs have more hair than adult dogs, and old dogs can become almost hairless. Hair is particularly lost on the head, which begins to look grey as the skin shows through. (Creel, and Creel). Underneath its fur, African Wild Dogs have blackish/grey skin (â€Å"Lycaon pictus — Details African Wild Dog†). Every wild dog has a different patterned coat with all the individuality of a snowflake or a fingerprint. It is the coat that can allow scientists to tell each animal apart. There has also been evidence to suggest that the dogs are able to use their distinctive coats to tell each other apart; this is why dogs can easily identify other wild dogs that are not in their pack, or spate packs that might pose a threat. (â€Å"Lycaon pictus — Details African Wild Dog†). African Wild Dogs live in packs, and have a very unusual social system (â€Å"Lycaon pictus — Details African Wild Dog†). In their packs, only the dominant male and female are allowed to reproduce, which leads to alliances among dogs of the same sex. Packs can range anywhere from two to twenty seven individuals, and new packs form when a subgroup (usually females, and sisters) separate from their pack and join with another subgroup that is composed of males. The sisters typically separate once they reach sexual maturity. African Wild Dogs usually hunt in the cool of dusk and dawn in order to avoid other predators like lions, and the pups are usually allowed to eat first after prey has been killed. (â€Å"Lycaon pictus — Details African Wild Dog†). As stated previously, only the dominant male and female are allowed to reproduce (â€Å"Lycaon pictus — Details African Wild Dog†). However, all African Wild Dogs will reach sexual maturity in about two years, though mating does not usually occur until much later. The dominant female can give birth during any time of the year, though birthing tends to be more common between March and June. Gestation averages around ten weeks, and the litter averages around ten pups, though twenty pups have been recorded in one litter. The African Wild Dog has one of the largest litters in the canine world. Pups are born in a den (usually an abandoned aardvark hole) and will stay there with their mother for three-four weeks. While the mother and pups are refined to the den, other pack members will regurgitate food for them. Once the pups mature enough to leave the den, they become the responsibility of the whole pack, often nursing off of females that are not their mother. However, pups are weaned anywhere from one-three months after birth. It generally takes twelve-fourteen months before another litter is born. (â€Å"Lycaon pictus — Details African Wild Dog†). The African Wild Dog (which has a life expectancy of about ten years in the wild) typically lives in savannas (â€Å"Lycaon pictus — Details African Wild Dog†). Savannas are found on either side of the equator on the edges of tropical rainforests most typically in Africa, though also occurring in select parts of South America and Australia (â€Å"Savanna†). In savannas, it is warm all year round, and there is not enough rainfall to support a forest. During its dry season, a savanna will only receive an average of four inches of rain fall. However, during the wet season, a savanna might get up to twenty five inches. In savannas, there is a lot of grassland, with scattered shrubs and isolated trees. Animal life includes many herbivores that consume grass, and also predators that control the herbivore populations. (â€Å"Savanna†). When African Wild Dogs are not breeding, they become nomadic and wander over large distances in search of prey; home ranges can be as large as 5,000 square kilometers, but are often much smaller (â€Å"Lycaon pictus — Details African Wild Dog†). These dogs are on the third trophic level because they eat herbivores, usually impala, antelope, and sometimes prey as large as wildebeests. There have been cases where a hungry wild dog will consume seventeen to nineteen lbs. of meat, or about 1/3 of its own weight. However, African Wild Dogs will never scavenge. Therefore, the African Wild Dogs fill a carnivorous predator niche, helping to regulate and control ungulate (animals with hooves) populations. (â€Å"Lycaon pictus — Details African Wild Dog†). African Wild Dogs are considered endangered because they have disappeared from much of their range (McNutt et al. ). These dogs are virtually nonexistent in West Africa, and greatly reduced in central and north-east Africa. The largest populations remain in southern Africa, and studies suggest that between 3,000–5,500 wild African Wild Dogs remain in Africa today. These dogs are in danger for several reasons, one of which being habitat loss and fragmentation. When their habitat is broken up, it increases contact with humans which can lead to issues such as poaching (when wild dogs prey on livestock) and road kill. These dogs need a lot of space to roam in search of prey (because of other predators that fill the same niche), so even reserves aren’t always effective because humans live right on the border. While smaller fenced reserves have been able to effectively contain these animals, fencing can be expensive and allow an outbreak of disease to wipe out the entire population. This is because wild dogs live at low population densities due to predation by lions and competition with hyenas. Such low population density makes the dogs susceptible to disease, and makes the epidemic that much more deadly. (McNutt et al. ). African Wild Dogs were declared vulnerable in 1986, and became endangered in 1990 and their population is decreasing (McNutt et al. . Wild dogs are legally protected across much of their range. However, this protection is rarely enforced and wild dogs are extinct in several countries despite severe legal protection. Conservation priorities include maintenance and expansion of habitat available to wild dogs, working with local people to reduce deliberate killing of wild dogs, establishing effective techniques for protecting small wild dog populations from infections, and continuation of long-term monitoring of populations in order to identify emerging threats. Re-establishment of extinct populations through reintroduction currently has a low priority in most areas, although natural recolonizations should be encouraged. (McNutt et al. ). Due to their decreasing populations, need for expansive space, and susceptibility to disease, it appears as if the future for this amazing species is grim. Not enough is being done to preserve this animal because laws are not being enforced, and humans are crowding and destroying their habitat. If African Wild Dogs are to survive, humans need to be extremely proactive in their protection of this species. African Wild Dogs should be reintroduced into habitat where they used to survive, and laws for the protection of these dogs need to be more regulated and enforced. These animals will also need a lot more habitat than they have now, and it will probably be very difficult to find the space for reserves necessary for the survival of this species. If humans truly decide to save the African Wild Dog from extinction, it can certainly be done, but it won’t be easy. How to cite African Wild Dogs, Papers

My unforgettable experience free essay sample

My Unforgettable Experience Heart beating in my chest so fast it was as if my heart was going to Jump out and make a run for it. Nerves, nerves had me trembling, sweating, and scared out of my mind. All because of the two words I heard my music teacher say Czarina Booker. Sitting in my chair thinking how am I going to do this or if I can even do this, but I did it and it turned out way better than expected. This was one of the unforgettable and heart-racing experience was my audition. Practicing day and night, hoping to be better than yesterday. Then that day came, the day to prove myself I can do way better than what I always thought.A day I dreamt about whether it ended up good or ended up bad. Slowly but anxiously walking through the orchestra doors, I see everybody as anxious and nervous as I was. We will write a custom essay sample on My unforgettable experience or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Grabbing my instrument then tuning it, I see my orchestra teacher walking to the post. When she finally got up to the post she addressed us on how she was going to do these auditions. First up were violins, secondly violas, thirdly cellos, and lastly were the basses. As each person was walking In and out of the doors of the audition room, my heart began to race so fast. All I was thinking In my head was How am I going to do this? What if Im not good enough?What if I dont get in? What if I mess up? All these questions were popping in my head all at once. But then I had to believe In myself and prove myself that I can do better than what I thought or what other people thought as well. So I went back to practicing and the violins and the violas were done. Now it was time for the cellos. As the first two cellists were done with the audition, the orchestra teacher called my name. I went In, sat down, Introduced myself, and started playing the music. In the beginning of song I was nervous, but as I was playing I started to break out and started playing loud and musically.When I ended off with a great ending, I looked up and she smiled and said good Job. Pacing out the door I took a good and long deep breathe and sat down In my chair and saying thank God that was over. Finally, the next day came and we all sat down walling for the results. My personal goal was to be In the top orchestra which was symphony. Ms. Murphy started calling peoples names and telling them what orchestra they were In. Then It came time she called my name and I took deep breathe In a she said the one and only word wanted to hear, symphony. I looked up so fast and gave her a wide and ambitious smile, and I laid back In my seat.This Is an experience I would never forget and I learned a lot from. I learned that you cannot earn what you didnt work for. I also learned that no matter what people tell you or you tell yourself, you can always do better than what you expect you Just have to push yourself. My unforgettable experience By mimicry As each person was walking in and out of the doors of the audition room, my heart began to race so fast. All I was thinking in my head was How am I going to do this? Questions were popping in my head all at once. But then I had to believe in myself my name. I went in, sat down, introduced myself, and started playing the music.In darted playing loud and musically. When I ended off with a great ending, I looked up breathe and sat down in my chair and saying thank God that was over. Finally, the next day came and we all sat down waiting for the results. My personal goal was to be in the top orchestra which was symphony. Ms. Murphy started calling peoples names and telling them what orchestra they were in. Then it came time she called my name and I took deep breathe in a she said the one and only word I wanted to hear, symphony. I looked up so fast and gave her a wide and ambitious smile, and I laid back in my seat.

Structural Theories and Street Gangs free essay sample

For example, Lil’Z knows that he does not have the ability to live a life as the people outside the slum are living; he is aware that he does not have the ability to achieve, principally, the monetary success and standard of society maybe because of his lack of education and the violent environment in which he lives in. Thus, he decides to accompany the Tender Trio and rub the motel with them in order to achieve the monetary success he wants, and eventually commit many crimes in order to get money. In City of Gangs, it is explained that one of the problem in Regina is that aboriginal could have a job if they wanted, but many of these people don’t have the ability to achieve this goal since they don’t have a resume or they don’t know how to fill an application form (City of Gangs, 2009). We will write a custom essay sample on Structural Theories and Street Gangs or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Thus, the young people on reserves are experiencing this inability to achieve norms and standards of the dominant society, and are joining gangs in order to achieve their goal, through illegitimate ways such as selling drugs or stealing. Differential Association theory is a theory that looks at the acts of the criminal as learned behaviors through social interaction (Adler, Mueller,Laufer amp; Grekul, 2009, p. 132). Gang members are setting criminal norms and values to its members, thus members are learning a criminal behavior, such as stealing, carrying a gun or using drugs. The members of street gangs are learning more definitions of actions favorable to violation of the law and this learning is passed down from generation to generation (Adler, Mueller,Laufer amp; Grekul, 2009, p. 32). The documentary City of Gangs clearly shows that the learning pattern of gangsters comes from learned behaviors through social interaction, and that is transmitted from the older to the younger since what they learned are the criminal attitudes and values of the gang. Sutherland’s theory of differential association is explained through nine propositions. The third proposition, which explains that the principal part of the lear ning of criminal behavior occurs within intimate personal groups. , is clearly discussed in the documentary City of Gangs (Adler, Mueller,Laufer amp; Grekul, 2009, p. 132). In fact, as mentioned in the clip, every day more kids are getting in gang since they are hanging out with gang families made out of drug dealers, pimps and fogs (City of Gangs, 2009). The fifth proposition is also shown in the movie. If a young is surrounded by people viewing breaking certain laws as acceptable or normal behavior, then he might be more likely to break those laws. As mentioned, there is a gang problem in Regina; the police reported many as 600 gangs in cities, constituted in majority of aboriginal people (City of Gangs, 2009). The problem is that there is a gang mentality that is embedded in the hearts and minds of aboriginal people (City of Gangs, 2009). The solution is to change that mentality to really educate their young people at young age (City of Gangs, 2009). The young aboriginal people are surrounded by people who are breaking certain laws, thus for them it becomes a normal behavior. One last proposition that is clearly demonstrated in the clip is the eighth one. In fact, violence is common in this part of town and it is a dangerous place to walk at night (City of Gangs, 2009). These kids and young people are dealing with these criminal situations every day, thus they are learning out of it, like learning anything else. All of the various processes by which humans learn can potentially be relevant. Economic and Community Structure We can use the social disorganization theory to address the idea that crime and criminal networks thrive in social disorganized neighborhoods. This theory explain that an area in which there is a disintegration of conventional values caused by urbanization, rapid industrialization and an increase in immigration may causes the development of high crime (Adler, Mueller,Laufer amp; Grekul, 2009, p. 160). Cultural deviance theory also combines certain parts of this theory since it explains how the different set of values of disadvantaged or disorganized neighborhoods contributes to criminal behavior (Adler, Mueller,Laufer amp; Grekul, 2009, p. 130). These theories can be explained with the movie City of God, since it addresses the idea of the context in which crime and criminal networks flourish. City of God is a slum in Rio de Janeiro, a lower class area, marked by poverty with low income group. It is evident that there is a weak community institution in the slum, which is lacking of agents of social control such as the police or even strong familial or friends relationships. It is mainly the people who live in the City of God that maintain order. Community Action Program There are many program aimed at curbing early involvement in criminal activity. The community, not individuals, needs treatment. Helping the community, then, should lower its crime rate (Adler, Mueller,Laufer amp; Grekul, 2009, p. 164). Sun Youth is an organization providing community support in the area of Montreal. They established a crime prevention program aimed at educating public and establishing a better cooperation among citizens. Among their programs, there is the Intervention Agents in School Environments, targeting mainly young students. Sun Youth agents are working full time in certain schools in order to prevent bullying and taxing and to resolve conflicts between students, which is related to Coordination and Community Cohesion, a major components of another prevention program in Vancouver Downtown (Adler, Mueller,Laufer amp; Grekul, 2009, p. 165). They are preventing such problems through group workshops on leadership, peer meditation, conflict resolution, socialization, or notions of racism, friendship, etc. through individual interventions, as well as by promoting the team work through recreational activities in group (Sun Youth, 2011). Being Critical of the Structural Theories of Deviance Previous studies exploring why a person joins a gang mainly focused on the theory of anomie, the social disorganization and strain theory as well as the criminal subculture (Sanchez-Jankowski, 1991, p. 295). However, Martin Sanchez-Jankowski (1991) is basing his ideas on the fact that many youth see joining a gang as a ration al decision to maximize self-interest. He argues that gangs provide individuals with a source of money, protection, entertainment, protective group identity, personal protection, and because some individuals see participation as a form of commitment to their community and as a way to resist living lives like their parents. He also explains and that becoming a gang member depends not only on the individual, but also on the gang, who decide who will join the gang or not. He explains that there are three types of recruitment. The first one is the fraternity type, in which members try to ‘sell’ their gangs by mentioning the advantages it has such as the parties it gives, the women who are available and the type of drugs they have. The second type is the obligation type, in which members are contacting people and persuading them that it is their duty to join the gang. Finally, the last type of recruitment is the coercive type, which occurs when the gang feels they need to expand their membership quickly.

Oedipus Rex Essays - Operas, Oedipus The King, Oedipus, Creon

Oedipus Rex Essays - Operas, Oedipus The King, Oedipus, Creon Oedipus Rex The play Oedipus Rex may show mankinds search for a better society. The Greeks in the 5th century B.C. tried to make the most out of life. They wanted to know, what was the best way to live in that society at the time? The Greeks then began to study mankind. They began to determine between the rights and wrongs of the society. He who violated the social norms suffered throughout their life. For example, Oedipus Rex showed mainly three types of unmoral acts that deified the social norms of society. The main three were his Intellectual Pride, Three types of Hubris, and his anger and rash judgment towards Creon. Prior to the birth of Oedipus Rex, a prophecy was spoken over Laius and his wife, Jocasta. They were told that their son would one day be his fathers killer and would then marry his mother. In fear, kind Lauis and queen Jocasta sent the baby off with a slave to be killed. He was never killed, but rather was given to a childless king and queen, which lovingly raised him. Later in his life, several unknown men traveling confronted him. Upon confrontation, Oedipus Rex killed all but one of the men in self-defense. Unknowingly, Oedipus had begun to fulfill the prophecy for one of the men had been his father, Laius. While traveling, Oedipus had come to the city of Thebes. There he saved the city from the wrath of the sphinx by solving her riddle. He was a savior to the city, and was made king and married Jocasta (his mother). They ruled together and conceived four children. Although the truth had been spoken to Oedipus about these matters previously, he had chosen not to believe them. Oedipuss Intellectual Pride begins to unravel. He is looking for the murderer of the king (his father). He thinks 5 or 6 men killed the king because of money (bribery). No, Oedipus is wrong. He makes a lot of mistakes and he thinks he knows the answers to this situation. He is very self-confident and takes responsibility, as a king should. Oedipus acts too quickly and jumps to conclusions, while trying to figure out who committed this unmoral act that broke the social norm of their society. He asks Teiresias, but he refuses tell Oedipus that it was he who killed the king. But remember, Oedipus has already heard a prophecy about himself. His pride makes it difficult for him to listen to other peoples advice and facts. He was so sure that he knew who the murderer was, but he was too ignorant. The answer was given to him but refused to believe it. Hubris begins to play a role in Oedipus character. Mainly there are three areas of Hubris he uncovered. The term Hubris means a behavior without proper limits; arrogance; insolence; defiance to the laws of the gods or moral laws. First, Oedipus has committed a murder and engaged in incest. He has mocked the gods. Oedipus solved the riddle of the sphinx and claimed he did everything on his own. In a sense, he looked down on the gods. The Greeks believed that there were powers higher than themselves. Man was great but not as great and powerful as the gods. Oedipus showed the opposite. Secondly, he shows the opposite by insulting the gods. He stated that he didnt need them in his life. Here he commits blasphemy, which is a term meaning, the act of speaking out against a sacred person. Lastly, his anger shows another hubris. He speaks out against Teiresias, stating that he was a wicked old man. In response, Oedipus showed no respect for Teiresias. For this, he will endure great Nemesis f or his hubriss. Nemesis is a term, which means great punishment for going against a god. His failure to listen to the gods warnings resulted by making his life a living nightmare. He had committed the unmentionable and hed rather not exist at this point. Oedipus, ruler of Thebes, murdered his own father and married his mother. Such acts are almost always deemed unnatural and criminal; they are not tolerated within a traditional society. A person who has committed these illegal acts of murder

Project Management Assignment Example | Topics and Well Written Essays - 6000 words

Project Management - Assignment Example product developed through the project will provide the necessary support in line with the quality standards set within the jurisdiction that the company operates. The compatibility of the system to Microsoft and Apple provides a platform of operations for the product that embraces technologies by Microsoft and Apple to result into a positive product for the market. These provide the background to project management. All these levels require commitment of resources, which need management and control hence the need for project management. Project management bases on various backgrounds based on the needs of the project developers and company that the project is to serve. Project management relies on three basic principles also considered objectives. These include the objectives of the project, the constraints and the lifecycle under which the project is operational. These guide project managers in planning, scheduling, control and execution of the project. The use of two major techniques hat is the project evaluation technique applicable in review too and the critical path method all depending on the aspects of objectivity, constraint sand lifecycle. As HP aims at delving into the project, the need to consider the objectives of the project, the constraints to expect and the project lifecycle proves vital. A clear definition of project objectives and goals at the beginning of the project provides the project managers with the necessary direction through which the project proceeds. The objectives of the HP project are to develop a tablet whose programs prove compatible with Microsoft and Apple systems to serve elementary school students in various purposes. The objectives draw the line and set the pace under which the project operates. The success of the project depends on the understanding of the project objectives by all members handing the project to ease understanding and execution. Each person needs to understand his or her role in the project development

The Wedding Story Essay Example | Topics and Well Written Essays - 750 words

The Wedding Story - Essay Example Significance of the use of Simile in Literature IV. Conclusion V. References The Use of Simile in Julianne Homokay’s The Wedding Story A literary device is a technique that the writer uses for a given literary purpose (Niazi & Gautam, 2010). Literary devices can be any form of method or procedure that the writer/artist uses to express ideas through language, and produce a desired effect on the reader/audience. Examples of common literary devices used are Allegory, Analogy, Climax, Foreshadowing, Hyperbole, Metaphor, and Simile. As in any piece of good literature, Julianne Homokay’s The Wedding Story is also filled with literary devices that make the drama come to life. Homokay used a number of different literary devices to make the drama a comedic take on criticizing the conventional pictures that men and women are pictured as, especially in the confines of marriage. Thus, The Wedding Story may be considered as a farce, because it is a comedy in which the plot took an u nfortunate, almost exaggerated twist. One particular literary device used repeatedly in the drama is Simile. Simile is a literary device known as a figure of speech, which makes a comparison between two dissimilar objects using as, like, or as though (Bertens, 2008). Since similes are essentially a group of descriptive words, they are able to paint a clearer picture in our minds as opposed to when they are left out in a text. Since the actual object used in the text may be an abstract one, using simile to liken it to a more concrete and visually engaging object gives the reader a chance to create a more vivid picture of the scenario in his or her mind. Simile, as a figure of speech, is very similar to metaphor, except that comparisons are made without the use of as, like, or as though. In The Wedding Story, simile was used in the dialogue to emphasize particular points. The narrator, who may be considered as the protagonist in the story, reads from his book and talks of a â€Å"wom an, pretty as a day in June.† This comparison paints the woman in the minds of the reader as someone who is young, fresh, and vibrant, comparable to the vibrance of June’s summer. Of course, the bride and groom (who may be labeled as the antagonists of the drama), clarifies that the bride bears no resemblance to a pretty day in June because she was a middle aged woman who had to get married for convenience. The bride C. How did the use of Simile as a literary device contribute to the drama VI. Significance of the use of Simile in Literature VII. Conclusion VIII. References A prominent literary device used in the drama was

Exchange as a Basis of Social Life

Exchange as a Basis of Social Life Why, and how, have anthropologists argued that exchange is the basis of social life? Exchange is an act of giving something to somebody or doing something for somebody and receiving something in return.[1] According to the Encyclopaedia of Social and Cultural Anthropology, exchange is the transfer of things between social and actors.[2] Things can be human or animal, material or immaterial, words or things. The actors can be individuals, groups, or being such as gods and spirits.[3] In wide interpretation, trade and barter are examples of some kinds of exchange. In this essay, I assume that the gift-exchange is the basis of social life. From the 18th and 19th century, anthropologists became more interested in the topic of exchange. In the past century, there is a growing concern on the complex societies, i.e. the West. It leads to a more critical investigation for the anthropologists on exchange in West, when anthropologists such as Gregory discovered that exchange is linked to economy. By now, exchange is a universal activity. Moreover, anthropologists realized exchange is central to all peoples lives. Mauss stated that, exchange is a total social phenomenon.[4] In the following, I will discuss why anthropologists argued that exchange is the basis of social life. Exchange and Reciprocity The ideological pure gift is very rare in primitive societies. In most of the time, it is a moral to return the gift to the giver. Parry (1986) take the point that the gift is always am Indian gift, which means an equivalent term in return is required.[5] Parry took this point from his investigation on the gift contains some part of the spiritual essence of the donor. And this constrains the recipient to make a return.[6] Thus, we can see that the exchange is related to reciprocity. According to Mauss, gift are the primitive analogue if the social contract, then they clearly carry a social load which in centralized politics is assumed by the state.[7] This is the reason why anthropologists argue exchange is the basis of social life. Let us take the classic example of gift-exchange: the Maori hau. Logically, the hau explains why gifts are repaid. Mauss traces different forms of exchange in order to make out the relation between exchange and reciprocity with the social life. In this essay I will trace different form if In this essay, I will discuss about different types of gift-exchange in different types of society, ranging from tribal societies, i.e. the Trobrainders and Kabre, to the modern daily lives exchange, i.e. Christmas gift exchange and garage sale exchange. These rituals shows how anthropologist argue the statement with the observation or fieldwork The Trobrianders Kula During Malinowskis fieldwork in Trobriand, he clearly examined the essentials of the Kula for Trobrianders and other Melanesia islands in Papua New Guinea. The Kula is a form of intertribal exchange between the Melanesia Islands. It is different from the Oceanic form of exchange. The Kula is based primarily upon the circulation of two articles of high values, but of no real use. The gifts are carried in a circular route which covers miles away over many communities inhabiting a wide ring of islands. All the main transaction in the Kula is public and ceremonial, and it is carried out according to its definite rules. One of the major characteristics of the Kula exchange is that the two items are travelling in different directions: the necklaces (soulava) travel in the direction of clock hand; while the armshells (mwali) in opposite direction. According to Malinowski (1920), both articles never stop for any length of time in the hands of any owner; they constantly move, constantly meeti ng and being exchanged.[8] Kula is essential for the Melanesian because of its sociological function. Sociologically, Kula creates partnership for a lifelong relationship. It is based on a fixed and permanent partnership and relationship which binds people from different tribes into couple some thousands of individuals. As Malinowski observed, the partnership implies various mutual duties and privileges, and constitutes a type of inter-tribal relationship on an enormous scale.[9] Malinowski stated that two Kula partners have to Kula with one another and exchange other incidentally; they behave as friends, and have a number of mutual duties and obligations, which vary with the distance between their villages and with their reciprocal status.[10] He also mentioned that the Kula partnership is one of the special bonds which unite two men into one o the standing relations of mutual exchange of gifts and services so characteristics of these natives.[11] There is a network of relationships in the Kula ring which men know and exchange with each other. In some situation, they will meet in the inter-tribal meetings. Thus, Malinowski pointed out that men are bound together by one common passion for Kula exchange and also, many minor ties and interests. What keeps the relationship long-lasting is the reciprocity of gifts to the giver in the Kula ring. It is expected that the receiver will give back a fair and full value of gift to the giver. Similarly, a fine article must be replaced by the one with equivalent value, not by several minor ones. Gift economy in Kabre In Exchange (1999), Piot explore the understandings about persons, hierarchy and agency that operate in the exchange context in the Kabre society. Same as the Trobrianders, people in Kabre are expected receiver will have to return the gift to the giver. In society, especially in Piots situation he could not understand French when he first came to Kabre gift-giving is a kind of surrogate language. From his experience, Piot suggested that the gifts were attempts to communicate, to bridge the gap between us, to express relationship.[12] He realized that the gift-giving is a type of moral inquiry, which is an interrogation of the other.[13] Despite, there are various forms for exchange in the Kabre society, all forms of exchange are motivated by the practical need of one of the parties.[14] There is a desure to establish social relations behind the Kabre exchange. They are likely to begin ?kp?nt?r? with another person through exchange. Thus, all the exchange in Kabre society is to do with relationships as with utilities. Moreover, through further exchange of items with greater value or quantity, the relationship grows. It is a great sign of friendship. Sometimes, when the relationship of two families grows bigger, there will be an arrangement of marriage so that the relationship will not be broken. If this works, then there will be another marriage in the next generation and so on. As a result, the relationship between the two families will last forever. Economically, Piot argued that the Kabre gift exchange system generates the increased involvement in the wage and commodity sector. He pointed out that by allowing labours to participate more fully in the gift-giving by making money, social relations will then be expanded.[15] Piot take the point that persons use things to gain access to persons rather than that they use persons to gain access to thing.[16] Piot also claims that any gift given establishes a relationship between two persons, hence giving is always tied up with control, power and the appropriation of an other.[17] In the Kabre, exchange does not only form friendships. In the meantime, it forms another basis of social life the formation of marriage, kinship groups and affinity. Gifts Exchange in Christmas Now, let us look at how modern anthropologists argued the statement through their observation of peoples behaviour in the West, capitalist societies. The exchange of gifts is very popular in many parts of the world. In the following, I take in the account that exchange takes place with a generalized medium of exchange, i.e. money. Thus, in order to facilitate trade, barter give way away to selling (C-M), and then the money is then used to buy other commodities (M-C).[18] Carrier examined peoples mindset on exchanging Christmas gifts and he found that it does related to their social relations. The heightening sociality of Christmas highlights the importance of exchanging of gifts, and it reflected peoples Christmas shopping behaviour to the basis of social life. According to Caplow, parents and young children exchange gifts in an unequal value and quantity. In most of the time, the gifts from the parents to their young children have more in quantity and also in value. There is no expe ctation of equivalent return in this relationship. Whereas, for gift exchange between the spouses, there will be an active concern on the gifts are approximate equal in value.[19] Carrier (1993:58) suggested that it is more likely for people to show their affection to their family within a close kin by exchanging Christmas present. As the relationship become more distant, people are less likely to show their affectionate. Rather, it would be a more alienated giving and marks the relations which will be fairly impersonal utilitarian.[20] As mentioned above, apart from exchanging Christmas gifts in Christmas Eves feast, shopping for Christmas gifts is also a highlight for the exchange and it also maintain the basis of social life. Carrier (1993:63) takes the point that the range of social relations will be greater than normal when purchasing for the items. He suggested that this would be an annual ritual to convert commodities into gifts. This ritual allows us to celebrate and recreate personal relations with the anonymous objects available to us.[21] Moreover, Boxing Day allows merchants to celebrate the hierarchical relations outside their households. Seemingly, Christmas is just exchanging Christmas gifts between family and friends. In reality, through exchanging Christmas gifts, it celebrates relations with family, and also those who are distinct from relation in the outside world. Carrier (1993:69) take the point that Christmas is also a reunion of families sanctified and chastened by tender memories and associat ions; and let the social intercourse of friends, with pleasant reminiscence, renew the ties if affection and strengthen the bonds of kindly feeling.[22] Garage sales is American society Some anthropologists look at peoples daily life activities in the West to argue that exchange is the basis of social life. Similar to Christmas gifts exchange, most of the commodity exchange in the West belongs to the category sell-in-order-to-buy in peasant markets which money act as the generalize medium of exchange, i.e. C-M-C. Herrmann looked at the US garage sale exchange culture in order to investigate the social relationship built between the buyer and seller. Herrmann (1997:915) suggested that garage sale exchange allows the neighbours in the neighbourhood come to know each other, as the neighbors are attracted by informal open invitation to the public to stop by and look over the garage sale goods.[23] Moreover, Herrmann (1997:915) also take the point that some neighbourhood garage sale takes place in order to attract the neighbor out of their houses for social interaction. Furthermore, exchange in garage gift generates gift relations. According to Stone Age Economics by Sha lins (1974: 193-194; Gregory (1992:926)), exchange between family members or close kins usually belongs to generalized reciprocity. Thus, in garage sale exchange, the items are given to generalize others. By giving inexpensive garage as a gift, personal networks will then be solidified. In this case, social relations value more than profits. Aside from bringing social interaction and relationships, garage sale ethos also includes friendliness and social egalitarian. Garage sale provides the participants the sense of justice. Low price is the hallmark of garage sales exchange. Thus, a just price for an object is constructed through exchange.[24] Besides, Herrmann (1997:915) bring up the point that social inequalities are reproduced in the garage sales exchange, but it this social inequalities will be muted by the face-to-face egalitarian. This is because social markers such as gender, status, races could act as the factor affecting the transaction of garage sale exchange.[25] Thus, we can see that exchange shows the social basis of the society. Bibliography Carrier, James (1993): The Rituals of Christmas Giving, in Unwrapping Christmas by Miller, D. (ed), Oxford, United kingdom: Clarendon Press, pp.55-74 Carrier, James (1996): Exchange, in Encyclopaedia of Social and Cultural Anthropology by Barnard, Alan and Spencer, Jonathan (1996), USA and Canada: Routledge, pp. 218-221 Drucker, Philip: The Potlatch, in Tribal and Peasant Economies by Dalton, George (1967), Austin, USA: University of Texas Press, pp.481-493 Gregory, C.A.: Exchange and Reciprocity, in Comparison Encyclopaedia to Anthropology by Ingold, Tim (1994), London, United Kingdom: Routledge, pp. 911-939 Herrman, Gretchen M. (1997): Gift or Commodity: What Changes Hands in the U.S. Garage Sale?, American Ethnologist Vol. 24. No. 4 (Nov., 1997), Blackwell Publishing, pp.910-930 Hornby, A S (2000): Exchange, in Oxford Advance Learners Dictionary of Current English, New York, USA: Oxford University Press, pp. 433 Malinowski, Brownislaw (1920): Kula: The Circulating Exchange of Valuables in the Archipelagos of Eastern New Guinea, in Tribal and Peasant Economics by Dalton George (1967), Austin, USA: University of Texas Press, pp. 171-184 Malinowski, Brownislaw (1920): Tribal Economics in the Trobriands, in Tribal and Peasant Economies by Dalton George (1967), Austin, USA: University of Texas Press, pp.185-223 Malinowski, Brownislaw (1922): The essentials of the Kula, in Argonauts of the Western Pacific, London, United Kingfom: Routledge, pp. 81-104 Mauss, Marcel (1970) [1954]: The Gift: Forms and Functions of Exchange in Archaic Societies, London, United Kingdom: Cohen West Parry, Jonathan (1986): The Gift. The Indian Gift and the Indian Gift', in Royal Anthropological Institute of Great Britain and Ireland Vol. 21. No. 3 (Sept., 1986), pp. 453-473 Piot, Charles (1999): Exchange, in Remotely global: village modernity in West Africa, Chicago, USA: University of Chicago Press, pp. 52-75 Shalins, Marshall (1974): The Spirit of the Gift, in Stone Age Economics, Chicago, USA: Aldine-Atherton, pp.149-183 Shalins, Marshall (1974): On the Sociology of Primitive Exchange, in Stone Age Economics, Chicago, USA: Aldine-Atherton, pp. 185-275 Weiner, Annette B. (1988): Introduction, in The Trobrainders of Papua New Guinea, New York, USA: Harcourt Brace Jovanovich College Publication, pp. 1-15 Weiner, Annette B. (1988): The Trobrainders: Past and Present, in The Trobrainders of Papua New Guinea, New York, USA: Harcourt Brace Jovanovich College Publication, pp. 17-31 Weiner, Annette B. (1988): Marriage and the Politics of Yams, in The Trobrainders of Papua New Guinea, New York, USA: Harcourt Brace Jovanovich College Publication, pp. 81-96 Weiner, Annette B. (1988): Men Working for Women, in The Trobrainders of Papua New Guinea, New York, USA: Harcourt Brace Jovanovich College Publication, pp. 111-123 Weiner, Annette B. (1988): Kula and the Search for Fame, in The Trobrainders of Papua New Guinea, New York, USA: Harcourt Brace Jovanovich College Publication, pp. 139-157 Hornby (2000:433) Carrier (1996:218) Carrier (1996:218) Gregory (1994:911) Parry (1986:454) Parry (1986:456) Parry (1986:467) Malinowski (1920) Malinowski (1922:85) Malinowski (1922:91) Malinowski (1922:91) Piot (1999:54) Piot (1999:54) Piot (1999:56) Piot (1999:73) Piot (1999:62) Piot (1999:70) Gregory (1992:912) It is one of the categories of production-of-exchange, i.e. commodity exchange Karl Marx developed. This type of commodity of exchange is identified as selling-in-order-to-buy in the peasant markets. Carrier (1993:55) Carrier(1993:58) Carrier (1993:63) Carrier (1993:96) Herrmann (1997:915) Herrmann (1997:916) Herrmann (1997:915)