Coexistence and Cultural Transmission in East Asia by Naoko Matsumoto, Hidetaka Bessho, Makoto Tomii

By Naoko Matsumoto, Hidetaka Bessho, Makoto Tomii

This is the 1st quantity to introduce the knowledge, thought and technique of latest archaeological paintings in Japan and different components of East Asia archaeology in English to western audiences. It additionally introduces a brand new theoretical thought to archaeologists attracted to the connection among historic cultures—coexistence. Archaeologists commonly study the limits among diversified cultural teams in phrases clash and dominance instead of long term, harmonious adaptive responses. Chapters during this e-book conceal facts from burials, faunal and botanical research, in addition to conventional exchange items. it's of curiosity to archaeologists engaging in examine in East Asia or learning intercultural interplay wherever round the globe.

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Such social interaction in most hunter-gatherer societies is based on the recognition of kinship networks and does not extend to the scale of LDI. Usually, as the distance between people increases, the nature of reciprocity tends to become more negative (Sahlins 1972). Sahlins points out that generalized reciprocity is seen among family members while balanced reciprocity is practiced among village members, and negative reciprocity with non-kin or outsiders. Negative reciprocity includes bargaining, fraud, and stealing and thus can be considered to be the most economic among the three kinds of reciprocity.

Helms 1979, 1988, 1993; Kawano 2001; Kristiansen 1991; Matsugi 2009). By obtaining rare objects, LDI can be a mechanism that creates, maintains, and expands the differences in the society. As for the relationship between the object and the place, the evaluation of the object is closely related to the evaluation of the place of its origin. When the place has very important religious meaning, objects that are produced there would also acquire religious importance. This relationship between the evaluation of the place and the object may be interactive.

Thus, the relationship between provider and acquirer of the transported objects is conditioned by cosmological rather than sociological principles. Helms’s model of long-distance acquisition is based on her study of Panamanian chiefdoms (Helms 1979). This type of LDI can often be found in chiefdom societies as a means for social elites to obtain prestige goods. It also plays an important role in the process of social stratification from tribal society through chiefdom to state, as can be seen in the case of shell bracelet trade in the Yayoi period, Japan (Matsumoto 2000b; also see Chapter 2, this volume).

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