Introduction
David Count’s “Too Many Bananas, Not Enough Pineapples, and No Watermelon at All: Three Object Lessons in Living with Reciprocity” interweaves the experiences of the author and his family while they were living in the Kandoka Village located on the island of New Britain in Papua New Guinea. The article is divided into three stories which were, incidentally, sparked by the involvement of the three fruits mentioned in its title. Since the culture in the Kandoka Village was somewhat like a barter trade, people exchange fruits when you give or receive favors from them. Since everyone in that small village espouses a society where people have few possessions, reciprocity is ingrained in their culture. As the author and his family were living with them for 15 years as guests in the village, they had no choice but to abide by the cultural norms and traditions of the Kandoka people.
Bananas, pineapples, and watermelon
Since three different incidents were related to fruits, the author mentioned three important facts that supported his article. First, he learned that “when a society where food is shared or gifted as part of social life, you may not buy it with money”. He learned this lesson when he bought a watermelon from an outsider woman using money. This brought the ire of the Kandoka leader because they do not want his guests in his village to “buy” food. The leader said if they wanted watermelons, or anything else, the guests should only let them know. The leader revealed that it was all right for them to give little gifts to people who brought food, but no one should sell food for the money. Second, the author learned to “never refuse a gift, and never fail to return a gift. If you cannot use it, you can always give it away to someone else—there is no such thing as too much”. The author related this incident when they had too many bananas already – that some are already over-ripening in their veranda. And yet, a woman is bringing in more bananas for them, and naturally, the author’s family refused because they had no more use for more bananas. The Kandoka leader again explained to them that they should never refuse gifts because the giver would be ashamed of her good deed. What the right thing to do in their culture is to give away what they had received as gifts when there are too many bananas already. Lastly, the author learned that “where reciprocity is the rule and gifts are the idioms, you cannot demand a gift, just as you cannot refuse a request”. An incident happened when they mentioned to an old woman to give them back anything of what she is asking for – like pineapples. What this old woman did was steal a pineapple from others for her to give back to them as a gift.
Reflection on the article
I found the article interesting and funny because it echoed the experiences of a foreigner living in a village that simply existed in reciprocity. In this kind of community, gift exchange is at the core of social cohesion, or rather it represents a social generosity that is absent from other more forms of social solidarity, for example, the society that exists in financial terms where they use the money to pay back goods and services. One of the main functions of the theory of giving gifts has accordingly been to provide an account of altruism or non-exploitative reciprocity as a basis of community. So when the Kandoka leader accepted the author’s family as guests, they must abide by their cultural norms of receiving their guests. They must not buy food from others using money because the village can provide them food and all they need to do is ask for it. Another thing is that they should not use the money to buy food, but they can give back gifts like kerosene, soap, or even gum or candy for the village people’s children.
Incidentally, I found this rule faulty because what if the family needs something in the village that they cannot provide. Like the watermelon, which was the last one for the season, then the author’s family will have to make do with other fruits then because it is against the rules to buy watermelons even if they wanted so much to have it. The author’s family had no choice but to follow the norms of their culture, to pay honor to the leader, and to pay respect to allow them to stay in their village. Another thing that I find faulty is that their family demanded pineapples from the old woman, so it was them who essentially pushed the old woman to steal the pineapple for them. I think there is a problem with how their culture works when it comes to the complexity of some situations, like when people like only to receive and receive even when they are not giving anything at all.
Conclusion
I think the article is entertaining and very funny in some parts. I have come to know the culture that transpired in the Kandoka Village. And I can relate to the “too many bananas” part because I often receive gifts that I do not want or I cannot use. For example, I received some scented candles last Christmas. I have received too many scented candles already, which I barely use. But then, I cannot refuse this gift because it would be rude. So, I had to pretend that I was extremely delighted and I thanked the person profusely for giving me. The fact is that, in all cultures, when it comes to receiving gifts, it is the thought that counts, no matter what.
References
Counts, David. “Too Many Bananas, Not Enough Pineapples, and No Watermelon at All: Three Object Lessons in Living with Reciprocity” p. 87-90. In Anthropology Annual Editions 07/08. Guilford, CN: Dushkin.