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The purpose of this investigation was to examine the indirect influence of recalling the consumption of types of gifts, experiential and material, on gratitude by increasing autonomy support. In addition, we tested the conditional influence of the presumed motives of gift-givers from the perspective of gift recipients based on the postulates of Self-Determination Theory. First, participants were randomly to assigned to one of the following conditions: Consumption-of-experiential gift or consumption-of-material gift conditions. After, participants filled out a battery of questionnaires assessing autonomy support and gratitude. Results showed that the consumption of experiential gifts was construed as more autonomy supportive than the consumption of their material counterparts, which then had a positive relationship with gratitude. In experiment two, we tested the proposed mediator, autonomy support, by asking participants to either recall the consumption of the gift that was consistent with their true values or the consumption of an ordinary gift and completed a set of questions assessing autonomy support and gratitude. Results showed that recalling a gift consistent with consumers’ true values led to higher levels of autonomy support than recalling an ordinary gift, which was then positively correlated with gratitude. In the third experiment, we conducted a conceptual replication of experiment one and added the examination of the presumed motives of gift-givers as a potential moderator. Results replicated the significant mediation effect found in study 1 and showed that the conditional indirect effect was stronger when gift recipients attributed integrated motives to the gift-givers. The findings were discussed.

It has become fashionable to call for ending food charity. Anti-hunger activists and scholars advocate instead for ensuring through government programs that everybody has enough money or vouchers to purchase all the food they need. Their criticisms rightly denounce charitable food for being incapable of eradicating hunger, but they neglect the advantages that charity confers as a non-market food practice—that is, an activity that produces or distributes food that is not for sale. Our interviews with non-market food practitioners in the Brattleboro, Vermont, area demonstrated that distributing food for free strengthens relationships, fosters resilience, puts edible-but-not-sellable food to use, and aligns with an alternative, non-market vision of a desirable food future. Interviewees suggested that market food systems, in which food is distributed via selling it, cannot replicate these benefits. Yet food pantries and soup kitchens tend to imitate supermarkets and restaurants—their market counterparts—since purchasing food is considered the dignified way to feed oneself in a market economy. We suggest that charities might do well to emphasize the benefits specific to non-market food rather than suppressing those benefits by mimicking markets. But charities face limits to making their food distribution dignified, since they are essentially hierarchies that funnel gifts from well-off people to poor people. Food sharing among equals is an elusive ambition in this highly unequal world, yet it is only by moving in this direction that non-market food distribution can serve society without stigmatizing recipients.

This article presents for the first time a file of petitions sent to Lord Byron, now held in the John Murray Archive of the National Library of Scotland (MS 43523) and catalogued in 2022. It analyses a sample of the letters and argues that Byron's correspondents (all outside his regular social circle) framed their requests for assistance based on their reading of scenes of philanthropy in Childe Harold's Pilgrimage and the Turkish Tales, where the image of the Byronic hero was consolidated. The article goes on to discuss the nature of the Byronic hero's imaginary giving, characterised by secrecy and unknowability, and why this model was attractive to petitioners in real life. Byronic philanthropy thus provides a new lens to examine the entanglements between literary and epistolary and material cultures in the Romantic period, as well as offering scholars valuable new evidence of Byron's personal generosity and charitable practices. [ABSTRACT FROM AUTHOR]

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Income inequality, or how much money one consumer earns relative to another, may affect sympathy and gift spending decisions. Earning a relatively higher-income compared to another consumer increases the amount given as a real gift for a relatively lower-income recipient (study 1). The effect is driven by heightened spending on relatively lower earners (study 2) and is mediated by situational sympathy for the lower-income recipients, leading to increased reported spending on gifts (study 3). Using the recipients' earning effort to manipulate situational sympathy moderates gift spending, demonstrating that a higher-income consumer will not spend more on a relatively lower-income recipient who works fewer hours than the giver (study 4). Consumers are more likely to reciprocate an expensive gift from a lower- versus a higher-income earner (study 5). This research is among the first to document how a consumer's relative income to another affects financial decisions. [ABSTRACT FROM AUTHOR]

Guanxi is the Chinese manifestation of a universal phenomenon – the relationship between gift-givers and gift-takers – extended to include its antagonistic but symbiotic relationship with the state. As China's market has been increasingly integrated into the global economic system, guanxi has been adapted, so that similar practices can now be seen in areas such as international business and trade, and industrial relations. In this article, I investigate how guanxi has played a part in the 2010 Economic Cooperation Framework Agreement (ECFA) between China and Taiwan. Even though the ECFA has served more as an ongoing framework for negotiations than a final agreement, it was highly controversial in Taiwan right from the opening of negotiations in 2008. Taiwan's reactions to the ECFA reflect how the Chinese government leveraged a guanxi strategy to facilitate the talks. This guanxi strategy shows that the ECFA not only represents economic cooperation, but also works to promote political integration. News reports and official documents in Taiwan highlighted two different reactions to the ECFA there. While one strand approved of the framework and accepted the implied obligations, the other, especially within civil society, saw guanxi as an external threat that needed to be counterbalanced. [ABSTRACT FROM AUTHOR]

This paper calls for human geographers examining poverty in the global North to attend more to asset‐based community development (ABCD) poverty interventions in order to complement geographers' current foci on how people experience and respond to poverty. ABCD is a community movement that originated in the USA that emphasises principles of focusing on gifts and assets rather than deficits, and on relationships at the neighbourhood level. In doing so, ABCD starts from what is 'strong' rather than 'wrong' in order to work towards community transformation. This paper's focus on ABCD emerges from an ethnography with a community following ABCD on an estate in Birmingham, UK. The housing estate in which the ethnography was conducted is an area of relatively high UK deprivation. However, the ethnography drew out how, through ABCD intertwined with a Christian ethos, local volunteers and community workers endeavoured to reframe the questions being asked of and by the community in order to focus on people's gifts, foster neighbour‐to‐neighbour support, and shun stigma. In conclusion, the paper argues that giving more attention to ABCD poverty interventions will complement human geographers' existing attention to poverty in the global North by broadening our foci, including to question whether ABCD interventions could be used more widely to combat both the existence and experience of poverty. However, this comes with a warning: in giving more attention to assets, we must be careful to avoid romanticising poverty, and so this must be alongside existing geographical attention to austerity and welfare provision. This paper calls for human geographers examining poverty in the global North to attend more to asset‐based community development (ABCD) poverty interventions in order to complement geographers' current foci on how people experience and respond to poverty. ABCD is a community movement that originated in the USA that emphasises principles of focusing on gifts and assets rather than deficits, and on relationships at the neighbourhood level. This paper's focus on ABCD emerges from an ethnography with a community following ABCD on an estate in Birmingham, UK. [ABSTRACT FROM AUTHOR]

In this paper which comes under the theme of macro-historical perspectives and Mediterranean history I shall discuss the exchange of gifts in three sections: first between the Lusignan kings of Cyprus and the sultans of Mamluk Egypt and Syria, between the Lusignan kings and the Turkish emirs of Anatolia, and thirdly between the Venetian rulers of Cyprus, including Queen Catherine Cornaro, and the Mamluk sultans for the period postdating 1473. Many of these exchanges of gifts took place during times of war, sometimes during the prelude to hostilities and sometimes immediately after their end. In addition, exchanges of gifts between Christian and Muslim rulers occasionally took place at times of peace. The reasons why gifts were exchanged, the type of gifts exchanged when these are described, not an invariable occurrence, and the symbolism underlying these exchanges of gifts will also be analyzed where possible. Furthermore, occasions when the recipient refused to accept the gift and why it was rejected shall also be examined. Where possible, comparisons with the exchange of gifts taking place in other societies and countries of the Eastern Mediterranean will be alluded to and discussed. In terms of source materials, the Cypriot chronicles of the fifteenth and early sixteenth centuries will form the principal source but reference shall also be made to diplomatic correspondence of the period under discussion. The exchanges of gifts normally took place within a diplomatic setting, this being the arrival of embassies, and gifts were sent sometimes to the close advisers of a ruler who could influence his policy and decision-making. On certain occasions, however, the exchanges of gifts could take place outside of this diplomatic context, for example as an expression of gratitude for assistance received. [ABSTRACT FROM AUTHOR]

Rather, by considering gifts in transnational context they provide insight into how gift exchanges can operate on the same scale as market exchanges based on monetary exchange. Capitalism, gifts, reciprocity, markets, globalization, transnationalism Keywords: capitalism; gifts; reciprocity; markets; globalization; transnationalism EN capitalism gifts reciprocity markets globalization transnationalism 450 453 4 09/06/23 20230901 NES 230901 For nearly a century, anthropologists have been preoccupied with the gift. [Extracted from the article]

It has become fashionable to call for ending food charity. Anti-hunger activists and scholars advocate instead for ensuring through government programs that everybody has enough money or vouchers to purchase all the food they need. Their criticisms rightly denounce charitable food for being incapable of eradicating hunger, but they neglect the advantages that charity confers as a non-market food practice--that is, an activity that produces or distributes food that is not for sale. Our interviews with non-market food practitioners in the Brattleboro, Vermont, area demonstrated that distributing food for free strengthens relationships, fosters resilience, puts edible-but-not-sellable food to use, and aligns with an alternative, non-market vision of a desirable food future. Interviewees suggested that market food systems, in which food is distributed via selling it, cannot replicate these benefits. Yet food pantries and soup kitchens tend to imitate supermarkets and restaurants--their market counterparts--since purchasing food is considered the dignified way to feed oneself in a market economy. We suggest that charities might do well to emphasize the benefits specific to non-market food rather than suppressing those benefits by mimicking markets. But charities face limits to making their food distribution dignified, since they are essentially hierarchies that funnel gifts from well-off people to poor people. Food sharing among equals is an elusive ambition in this highly unequal world, yet it is only by moving in this direction that non-market food distribution can serve society without stigmatizing recipients. [ABSTRACT FROM AUTHOR]

Extant research shows that consumers are more likely to donate to close than distant others, making donations to geographically distant beneficiaries a challenge. This article introduces residential mobility as a novel variable that can lead to increased donations toward distant beneficiaries. This article proposes that residential mobility (vs. stability) leads consumers to have a stronger global identity, whereby they see themselves as world citizens. This global identity results in higher donations to distant beneficiaries. A multi-method approach provides evidence for this prediction. An analysis of a national panel dataset demonstrates that high residential mobility is correlated with donations to distant beneficiaries. Lab experiments, including one with real monetary donations, replicate these effects using both actual moving experience and a residential mobility mindset. [ABSTRACT FROM AUTHOR]