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Anarchist communism is a theory of anarchism which advocates the abolition of the state, private property, and capitalism in favor of common ownership of the means of production,[1][2] direct or consensus democracy and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle: "from each according to ability, to each according to need"[3][4].

According to anarchist communists Peter Kropotkin and Murray Bookchin, the members of such a society would spontaneously perform all necessary labour because they would recognize the benefits of communal enterprise and mutual aid.[5] Others, such as Nestor Makhno and Ricardo Flores Magon believed that all those able to work in an anarchist communist society should be required to do so.[6][7][8][9].

Anarchist communism is also known as anarcho-communism, communist anarchism, or sometimes, libertarian communism. However, while all anarchist communists are libertarian communists, some libertarian communists, such as council communists and Luxemburgists, are not anarchists but are instead Libertarian Marxists. What distinguishes anarchist communism from other variants of libertarian communism is the former's opposition to all forms of political power, hierarchy and domination. However, some writers use libertarian communism and libertarian socialism as synonyms for anarchist communism or even anarchism in general.[10]


Development of ideas

Anarchist communist currents appeared during the English Civil War and the French Revolution of the 1700s. Gerrard Winstanley, who was part of the radical Diggers movement in England, wrote in his 1649 pamphlet, The New Law of Righteousness, that there "shall be no buying or selling, no fairs nor markets, but the whole earth shall be a common treasury for every man," and "there shall be none Lord over others, but every one shall be a Lord of himself."[11] During the French Revolution, Sylvain Maréchal, in his Manifesto of the Equals (1796), demanded "the communal enjoyment of the fruits of the earth" and looked forward to the disappearance of "the revolting distinction of rich and poor, of great and small, of masters and valets, of governors and governed."[11]

An early anarchist communist was Joseph Déjacque, the first person to describe himself as "libertarian".[12] Unlike Proudhon, he argued that, "it is not the product of his or her labor that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature."[11][13]

The collectivist anarchists advocated remuneration for labor, but held out the possibility of a post-revolutionary transition to a communist system of distribution according to need. As Bakunin's associate, James Guillaume, put it in his essay, Ideas on Social Organization (1876), "When... production comes to outstrip consumption... [e]veryone will draw what he needs from the abundant social reserve of commodities, without fear of depletion; and the moral sentiment which will be more highly developed among free and equal workers will prevent, or greatly reduce, abuse and waste."[14]

First International

Anarchist communism as a coherent, modern economic-political philosophy was first formulated in the Italian section of the First International by Carlo Cafiero, Emilio Covelli, Errico Malatesta, Andrea Costa and other ex-Mazzinian Republicans[15]. Out of respect for Mikhail Bakunin, they did not make their differences with collectivist anarchism explicit until after Bakunin's death.[16] The collectivist anarchists sought to collectivize ownership of the means of production while retaining payment for labor, but the anarcho-communists sought to extend the concept of collective ownership to the products of labor as well. While both groups argued against capitalism, the anarchist communists departed from Proudhon and Bakunin, who maintained that individuals have a right to the product of their labor and to be remunerated for their work, by proposing that individuals should be free to access goods according to their needs without respect to how much labor they exert.

Cafiero explains in Anarchy and Communism (1880) that private property in the product of labor will lead to unequal accumulation of capital and, therefore, the reappearance of social classes and their antagonisms, and thus the resurrection of the state: "If we preserve the individual appropriation of the products of labour, we would be forced to preserve money, leaving more or less accumulation of wealth according to more or less merit rather than need of individuals."[11] At the Florence Conference of the Italian Federation of the International in 1876, held in a forest outside Florence due to police activity, they declared the principles of anarcho-communism, beginning with:

"The Italian Federation considers the collective property of the products of labour as the necessary complement to the collectivist programme, the aid of all for the satisfaction of the needs of each being the only rule of production and consumption which corresponds to the principle of solidarity. The federal congress at Florence has eloquently demonstrated the opinion of the Italian International on this point..."

The above report was made in an article by Malatesta and Cafiero in the (Swiss) Jura Federation's bulletin later that year.

Peter Kropotkin

Peter Kropotkin, often seen as the most important theorist of anarchist communism, outlined his economic ideas in The Conquest of Bread and Fields, Factories and Workshops. Kropotkin felt that co-operation is more beneficial than competition, arguing in Mutual Aid: A Factor of Evolution that this was illustrated in nature. He advocated the abolition of private property through the "expropriation of the whole of social wealth" by the people themselves,[17] and for the economy to be co-ordinated through a horizontal network of voluntary associations[18] where goods are distributed according to the physical needs of the individual, rather than according to labor.[19] He further argued that these "needs," as society progressed, would not merely be physical needs but "[a]s soon as his material wants are satisfied, other needs, of an artistic character, will thrust themselves forward the more ardently. Aims of life vary with each and every individual; and the more society is civilized, the more will individuality be developed, and the more will desires be varied."[20]

He maintained that, in anarcho-communism:

...houses, fields, and factories will no longer be private property, and that they will belong to the commune or the nation and money, wages, and trade would be abolished.

Peter Kropotkin, The Conquest of Bread[21]

Individuals and groups would use and control whatever resources they needed, as the aim of anarchist communism was to place "the product reaped or manufactured at the disposal of all, leaving to each the liberty to consume them as he pleases in his own home."[22] He supported the expropriation of property to ensure that everyone would have access to what they needed without being forced to sell their labour to get it.

We do not want to rob any one of his coat, but we wish to give to the workers all those things the lack of which makes them fall an easy prey to the exploiter, and we will do our utmost that none shall lack aught, that not a single man shall be forced to sell the strength of his right arm to obtain a bare subsistence for himself and his babes. This is what we mean when we talk of Expropriation...

Peter Kropotkin, The Conquest of Bread[23]

He said that a "peasant who is in possession of just the amount of land he can cultivate," and "a family inhabiting a house which affords them just enough space... considered necessary for that number of people" and the artisan "working with their own tools or handloom" would not be interfered with,[24] arguing that "[t]he landlord owes his riches to the poverty of the peasants, and the wealth of the capitalist comes from the same source."[24]

While many anarcho-communists are opposed to trade, some post-left and post-scarcity anarcho-communists, and ones with syndicalist sympathies, are not opposed to trade. Some support a non-monetary form of trade in the form of non-monetary commons. Others such as Tiziana Terranova easily see anarcho-communism being compatible with a non-hierarchical, open access, free association, non-monetary form of trade such as P2P.[25]

Economic theory

Anarcho-communism stresses egalitarianism and the abolition of social hierarchy and class distinctions that arise from unequal wealth distribution, as well as the abolition of private property and money. Replacing these approaches would be collective production and distribution of wealth by means of voluntary association. In anarchist communism, the state and private property would no longer exist. Each individual and group would be free to contribute to production and to satisfy their needs based on their own choice. Systems of production and distribution would be managed by their participants.

The abolition of wage labor is central to anarchist communism. With distribution of wealth being based on self-determined needs, people would be free to engage in whatever activities they found most fulfilling and would no longer have to engage in work for which they have neither the temperament nor the aptitude. Anarchist communists argue that there is no valid way of measuring the value of any one person's economic contributions because all wealth is a collective product of current and preceding generations. For instance, one could not measure the value of a factory worker's daily production without taking into account how transportation, food, water, shelter, relaxation, machine efficiency, emotional mood etc. contributed to their production. To truly give numerical economic value to anything, an overwhelming amount of externalities and contributing factors would need to be taken into account – especially current or past labor contributing to the ability to utilize future labor. As Kropotkin put it: "No distinction can be drawn between the work of each man. Measuring the work by its results leads us to absurdity; dividing and measuring them by hours spent on the work also leads us to absurdity. One thing remains: put the needs above the works, and first of all recognize the right to live, and later on, to the comforts of life, for all those who take their share in production.."[26]

Anarchist communists argue that any economic system based on wage labor and private property requires a coercive state apparatus to enforce property rights and to maintain unequal economic relationships that inevitably arise from differences in wages or amount of property. They further argue that markets and systems of currency divide labor into classes and assign arbitrary numerical values to an individual's work and attempt to regulate production, consumption and distribution. They argue that money restricts an individual's ability to consume the products of their labor by limiting their intake with prices and wages. Anarchist communists recognize money as fundamentally quantitative in nature, rather than qualitative. They believe production should be a qualitative matter, and that consumption and distribution should be self-determined by each individual without arbitrary value assigned to labor, goods and services by others. In place of a market, most anarcho-communists support a currency-less gift economy where goods and services are produced by workers and distributed in community stores where everyone (including the workers who produced them) is essentially entitled to consume whatever they want or need as "payment" for their production of goods and services. A gift economy does not necessarily involve an immediate return (such as with remuneration); compensation comes in the form of whatever the person decides is of equal value to their products of labor (what is commonly called bartering). Any limits on production and distribution would be determined by the individuals within the groups involved, rather than by capitalist owners, investors, banks or other artificial market pressures.

Communist anarchism shares many traits with collectivist anarchism but has defining differences. Collectivist anarchism believes in collective ownership but communist anarchism negates the entire concept of ownership in favor of the concept of usage.[27] Thus, things are seen as either private possessions used by an individual, or social possessions used to produce for society. Anarcho-communists believe that means of production should not be owned by any one person or entity, leaving it free to be used by individuals for their own self-determined needs and wants. Land and housing would no longer be subject to rent or property taxes (and therefore, its use would be free of eviction threats). It would instead be subject simply to the desires of occupants on an egalitarian basis. For example, in an apartment building in which many live, no one person would have a say in the arrangements. All who live there would be involved in decisionmaking. For example, occupants may decide to share certain responsibilities on a revolving-door basis rather than relegate them to a particular individual.

Crucially, the abstract relationship of "landlord" and "tenant" would no longer exist, for such titles are held to occur under conditional legal coercion and are not absolutely necessary to occupy buildings or spaces (intellectual property rights would also cease). In addition to believing rent and other fees are exploitative, anarcho-communists feel these are arbitrary pressures inducing people to carry out unrelated functions. For example, they question why one should have to work for 'X hours' a day to merely live somewhere. So instead of working conditionally for the sake of the wage earned, they believe in working directly for the objective at hand. From this it follows that, rather than land being for sale or rent, vacant land and housing would be freely taken regardless of one's employment or financial status (essentially, the "for sale" sign could be replaced by a "vacant" sign). Therefore, in anarcho-communist theory, land used by individuals for themselves or their families, or productive property used to produce for an individual (such as a small farm), would be considered private possessions rather than social possessions. The individual would be perfectly free to create something and keep it as long as it is not a crucial means of production for the community or general public. So an artist's paintbrushes would not need outside approval to be utilized, and the same basic principle would apply to other personal items such as one's toothbrush, musical instruments or book collection, which others needn't tamper with. However, if the matter at hand involves production for society (such as a factory which makes toothbrushes, musical instruments or books), it would become a social possession, accountable to all who work within it and the consuming public. In that regard, anarcho-communism could be considered a compromise between collective and individual use.[28]

Anarcho-communists reject mutualist economics because they believe that market competition, even non-capitalist markets, inherently create inequalities in wealth and land which would lead to inequalities of power - thus the recreation of the State and capitalism as some workers would have more access to capital and defence force than others. They reject collectivist economics arguing that remuneration would require a type of currency, which, again, anarcho-communists reject as an artificial measurement of the value of labor. They further argue that those who are not part of collective groups or unions in workers' councils and collectives could be alienated from access to capital, and thus promote free common use over ownership by society.

Philosophical arguments

Anarchist communists reject the claim that wage labor is necessary because people are by "nature" lazy and selfish. They point out that even the so-called "idle rich" sometimes find useful things to do despite having all their needs satisfied by the labour of others. Anarcho-communists generally do not agree with the belief in a pre-set 'human nature', arguing that human culture and behavior is very largely determined by socialization. Many, like Peter Kropotkin, also believe that human evolutionary tendency is for humans to cooperate with each other for mutual benefit and survival instead of existing as lone competitors.[29]

Anarchist communists support communism as a means for ensuring the greatest freedom and well-being for everyone, rather than only the wealthy and powerful. In this sense, anarchist communism is a profoundly egalitarian philosophy. Anarchist communists do not think that anyone has the right to be anyone else's master, or 'boss' as this is a concept of capitalism and the state. Some contemporary anarchist communists and advocates of post-left anarchy such as Bob Black reject the concept of work altogether in favor of turning necessary subsistence tasks into voluntary free play.[30]

Many anarcho-communists (and collectivist anarchists as well) reject "individualism" and "collectivism" as illusory concepts[31]. They argue that an individual sacrificing themself for the "greater good" or being ruled by the "community" or "society" is not possible because society is composed of individuals rather than being a cohesive unit separate from the individual, and argue that collective control over the individual is tyrannical and un-anarchistic.[32]



Capitalists believe that such a society's productivity and technological progress would stagnate as individuals would not have the incentive to work that monetary reward provides.[33]

As a planned economy, albeit a decentralised one, some criticisms of socialism in general are also applied by some economists to anarchist-communism, in particular the allegation that such an economy would not be as efficient in allocating resources as what Adam Smith terms the invisible hand of the market, leading to waste and societal decline.

Anarchist communists propose that economic distribution should be based on the maxim "from each according to their ability and to each according to their needs" believing these "abilities" and "needs" should be self-determined.

The example of the Spanish revolution, in which high levels of mobilisation and swift improvements to production were implemented by anarchists, is often cited as an example of an anarchist-communist society which saw high levels of motivation and rapid improvements to both industrial and scientific output. [34]


Historically, Marxist-Leninists have criticized anarchism as being incapable of creating a successful and lasting revolution saying it does not aptly identify issues of class and modes of production, rather defending "the freedom of the small property owner" against large scale capitalist enterprise.[35] However this is more properly attributable to early forms of anarchism including mutualism and individualist anarchism than later forms in the communist tradition, such as anarcho-syndicalism.

Marxist-Leninists also believe that without a transitionary perdiod of state control (their interpretation of the dictatorship of the proletariat) it would be impossible for any revolution to maintain the momentum or cohesion to defend and maintain the new society against external and internal threats. Friedrich Engels noted: "Without a previous social revolution the abolition of the state is nonsense; the abolition of capital is in itself the social revolution and involves a change in the whole method of production."[36] Alternatively, such quotations have been interpreted by Anarcho-Communists supportive of Marx and Engels to suggest the abolition of capitalism and the state simultaneously, not the creation of a new state.

Anarchists reject the Leninist model of the "dictatorship of the proletariat," arguing that any revolutionary minority taking over state power would be just as authoritarian as the ruling class in capitalism in order to defend the new state, and would eventually constitute itself as a new ruling class. Bakunin notes:

If you took the most ardent revolutionary, vested him in absolute power, within a year he would be worse than the Czar himself.[37]

Many Marxist-Leninists point to what they consider to be failed anarchist revolutions as evidence that any working class movement needs a sufficient backbone organizational focus to maintain good tactics and inspire a proletarian class consciousness, often in the form of a revolutionary vanguard party.[38]

Anarcho-communists counter-argue that decentralized, stateless collective federations are sufficient to give both power to workers and preserve personal freedom and point to the fact that no socialist state has ever showed signs of "withering away". Again, the Spanish revolution is cited as an example of successful anarchist military mobilisation, albeit one crushed by superior forces.



Founding figure Pierre-Joseph Proudhon foreshadowed mutualist arguments against anarchist communism when he said in opposition to the communist maxim "from each according to ability, to each according to need":

To each according to his works, first; and if, on occasion, I am impelled to aid you, I will do it with a good grace; but I will not be constrained".[39]

Mutualists argue that the collectivization of the means of production implicit in anarchist communism is a removal of liberty, insisting on the individual's right to the full value of their labour and supporting instead a system of limited markets and private property, including mutual labor-owned cooperative firms and associations and run through banks which loan at cost.

Individualist criticisms

Many individualist anarchists believe that elements of anarchist-communism are undesirable or even incompatible with anarchism. Benjamin Tucker referred to it as "pseudo-anarchism"[40] when admonishing Peter Kropotkin for opposing wages. Clarence Lee Swartz says in What is Mutualism: "One of the most important criteria of freedom is the right to private property in the products of one's labor. State Socialists, Communists, Syndicalists and Communist-Anarchists deny private property."

Anarcho-communists counter these criticisms by arguing that the abolition of property creates maximum freedom for all individuals. As Errico Malatesta argues,

"The individualists assume ... that the (anarchist) communists wish to impose communism, which of course would put them right outside the ranks of anarchism.

"The communists assume ... that the (anarchist) individualists reject every idea of association, want the struggle between men, the domination of the strongest – and this would put them not only outside the anarchist movement but outside humanity.

"In reality those who are communists are such because they see in common freely accepted the realisation of brotherhood, and the best guarantee for individual freedom. And individualists, those who are really anarchists, are anti-communist because they fear that communism would subject individuals ... to the tyranny of the collectivity ... Therefore they want each individual, or each group, to be in a position to enjoy freely the product of their labour in conditions of equality with other individuals and groups, with whom they would maintain relations of justice and equity.

"In which case it is clear that there is no basic difference between us. But, according to the communists, justice and equity are, under natural conditions impossible of attainment in an individualistic society, and thus freedom too would not be attained.

"If climatic conditions throughout the world were the same, if the land were everywhere equally fertile, if raw materials were evenly distributed and within reach of all who needed them, if social development were the same everywhere in the world ... then one could conceive of everyone ... finding the land, tools and raw materials needed to work and produce independently, without exploiting or being exploited. But natural and historical conditions being what they are, how is it possible to establish equality and justice between he who by chance finds himself with a piece of arid land which demand much labour for small returns with him who has a piece of fertile and well sited land?"[41]

Example societies through history

There have been several attempts, both successful and unsuccessful, at creating other anarchist-communist societies throughout much of the world. Anarchist-communists and some green anarchists (especially anarcho-primivists) argue that hunter-gatherer tribes, like families, were early forms of anarchist-communism, due to their egalitarian nature. Early Christian communities have been described by Christian anarchists and some historians as having anarcho-communist characteristics.

In modern history, the first anarchist communist societies are arguably egalitarian religious communities such as the Diggers Movement during the English Revolution. Large communities and federations of communities such as Anarchist Catalonia and the Free Territory of revolutionary Ukraine are examples of successful anarchist-communism in 20th century Europe. The free territories of Hungary during the Hungarian Revolution of 1956 could be seen as another example of large-scale anarcho-communism, as could the early kibbutz movement[42].

The flag of the French Fulor Anarcho-Communist movement

The Korean Anarchist Movement in Korea led by Kim Jwa Jin briefly brought anarcho-communism to Korea. The success was short-lived and much less widespread than the anarchism in Spain or Hungary. Some consider the current existing anarchist nature of communities in Argentina and the Zapatista councils in Mexico to be anarcho-communist. Others consider them to be collectivist or syndicalist.

Aspects of the Free Software community, like the Free Software movement, the GNU Project and its copyleft principle are a type of a gift economy for information and software; a gift economy is the preferred economic system of anarcho-communists.[43] Programmers make the source code of their programs available for anyone to copy, modify and improve. Individual programmers gain prestige and respect, and the community benefits from better software. Markus Giesler, in his ethnography Consumer Gift Systems, explored music downloading as a system of social solidarity based on gift transactions.[44][45] Some organizations such as online commons (such as the Wikimedia Commons), wikis and Indymedia are held up as examples of functioning anarcho-communistic organizations.[43]

See also

Further reading


  1. ^ From Politics Past to Politics Future: An Integrated Analysis of Current and Emergent Paradigms Alan James Mayne Published 1999 Greenwood Publishing Group 316 pages ISBN 0275961516
  2. ^ Anarchism for Know-It-Alls By Know-It-Alls For Know-It-Alls, For Know-It-Alls Published by Filiquarian Publishing, LLC., 2008 ISBN 1599862182, 9781599862187 72 pages
  3. ^ Fabbri, Luigi. "Anarchism and Communism." Northeastern Anarchist #4. 1922. 13 October, 2002.
  4. ^ Makhno, Mett, Arshinov, Valevski, Linski (Dielo Trouda). "The Organizational Platform of the Libertarian Communists". 1926. Constructive Section: available here
  5. ^
  6. ^ Dielo Trouda Editoral Group. "Supplement to the Organizational Platform (Questions and Answers)". 2 November 1926. "Supplement to the Organizational Platform (Questions and Answers)"]
  7. ^ Puente, Isaac. "Libertarian Communism". 1932. The Cienfuegos Press Anarchist Review #6. Orkney. English Translation 1982
  8. ^ Berneri, Camilo. "The Problem of Work". pp. 59-82, Why Work?. Vernon Richards (ed.). p. 74
  9. ^ Flores, Magon; Rivera, Librado; Figueroa, Anselmo; Magon, Enrique Flores. "Manifesto". 23 September 1911. Dreams of Freedom: A Ricardo Flores Magon Reader. Chaz Bufe and Mitchell Cowen Verter (ed.) 2005. pgs. 139,141 & 144
  10. ^ Ross, Dr. Jeffery Ian. ‘Controlling State Crime’ Transaction Publishers (200) p.400
  11. ^ a b c d Robert Graham, Anarchism - A Documentary History of Libertarian Ideas - Volume One: From Anarchy to Anarchism (300CE to 1939), Black Rose Books, 2005
  12. ^ Joseph Déjacque, De l'être-humain mâle et femelle - Lettre à P.J. Proudhon par Joseph Déjacque (in French)
  13. ^ "l'Echange", article in Le Libertaire no 6, September 21 1858, New York. [1]
  14. ^ James Guillaume, Ideas on Social Organization
  15. ^ Nunzio Pernicone, "Italian Anarchism 1864 - 1892", pp. 111-113, AK Press 2009.
  16. ^ James Guillaume, "Michael Bakunin - A Biographical Sketch"
  17. ^ Peter Kropotkin, Words of a Rebel, p99.
  18. ^ Peter Kropotkin, The Conquest of Bread, p145.
  19. ^ Marshall Shatz, Introduction to Kropotkin: The Conquest of Bread and Other Writings, Cambridge University Press 1995, p. xvi "Anarchist communism called for the socialization not only of production but of the distribution of goods: the community would supply the subsistence requirements of each individual member free of charge, and the criterion, 'to each according to his labor' would be superseded by the criterion 'to each according to his needs.'"
  20. ^ Peter Kropotkin, The Conquest of Bread Chapter IX The Need For Luxury
  21. ^ Kropotkin, Peter Chapter 13 The Collectivist Wages System from The Conquest of Bread, G. P. Putnam's Sons, New York and London, 1906.
  22. ^ The Place of Anarchism in the Evolution of Socialist Thought
  23. ^ Kropotkin, Peter The Conquest Of Bread Chapter IV
  24. ^ a b Kropotkin Act for yourselves. N. Walter and H. Becker, eds. (London: Freedom Press 1985) [p. 104-5]
  25. ^ Tiziana Terranova, "Free Labor: Producing Culture for the Digital Economy". 07-26-2005
  26. ^ Kropotkin, Peter. "The Collectivist Wage System". The Conquest of Bread, G. P. Putnam's Sons, New York and London, 1906, Chapter 13, Section 4
  27. ^ Alexander Berkman. What is Anarchism?, p. 217
  28. ^ Kropotkin Act for yourselves. N. Walter and H. Becker, eds. (London: Freedom Press 1985) [p. 104-5]
  29. ^ Peter Kropotkin Mutual Aid: A Factor in Evolution[2]
  30. ^
  31. ^ "A.2 What does anarchism stand for?". Archived from the original on 2009-10-25.  
  32. ^ The Place of Anarchism in the Evolution of Socialist Thought, p. 14-15
  33. ^ Donald F. Busky, Communism in History and Theory: From Utopian Socialism to the Fall of the Soviet Union. Praeger/Greenwood 2002, p. 101
  34. ^ Dolgoff, Sam. The Anarchist Collectives, ch. 10
  35. ^ Socialism From Below McNally, David
  36. ^ "Letter from Engels to Theodore Cuno". Friedrich Engels. 1872. Retrieved 2009-11-07.  
  37. ^ (Quoted in Daniel Guerin, Anarchism: From Theory to Practice (New York: Monthly Review Press, 1970), pp.25-26)
  38. ^ Marxism and direct action by Phil Mitchinson
  39. ^ Pierre Joseph Proudhon, System of Economical Contradictions: or, the Philosophy of Misery
  40. ^ Benjamin Tucker, Labor and its Pay
  41. ^ Errico Malatesta, Life and Ideas, pp. 31-2
  42. ^ James Horrox, A Living Revolution: Anarchism in the Kibbutz Movement. pp.61-84
  43. ^ a b Barbrook, Richard. "The Hi-Tech Gift Economy". First Monday.  
  44. ^ Markus Giesler, Consumer Gift Systems
  45. ^ Countless Exchanges in the Gift Economy
  46. ^

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