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عنوان فارسی مقاله:
ارزیابی انگیزه های مجدد هدیه افراد
عنوان انگلیسی مقاله:
Assessing individuals' re-gifting motivations
سال انتشار : 2016
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بخشی از مقاله انگلیسی:
2. Conceptualizing the re-gifting behavior
Previous literature defined re-gifting as a practice through which the re-gifter disposes of his or her gifts by passing them on to other people (Sherry, 1983; see also Cruz-Cárdenas, González, & del Val Núñez, 2015). Several tactics can be employed to enact re-gifting (Ertimur et al., 2015), such as “decontaminating” the gift (i.e., removing tags and greeting cards) in order to make it appear as a new item; personalizing the gift (e.g., by adding a name); or dividing it in multiple parts or transforming it in order to disguise its second-hand nature. However, people might also pass unwanted gifts on to others exactly as they were originally received from the first giver. It is commonly believed that items being re-gifted represent careless gifts that people pass on to others to whom they are not particularly tied and that do not create any obligation to reciprocate (Ormandy, 2011; Swilley et al., 2014). However, in particular situations, re-gifts have a strong symbolic meaning. This may happen when such items are particularly desired by the re-giftee or when they represent family heirlooms that are handed down from one generation to another (Curasi, Price, & Arnould, 2004; Ertimur et al., 2015; Guido, 2014; Swilley et al., 2014). Intergenerational re-gifts are normally considered highly sentimental, inalienable and “pure” gifts (Malinowski, 1978) because they cannot be given to people other than family members. The variety of situations in which re-gifting may occur can elicit positive emotions (e.g., amusement and fun) or negative emotions (e.g., regret and guilt) in re-gifters and re-giftees. Specifically, gifts that are highly desired by or meaningful to re-giftees (such as family heirlooms) normally arouse positive emotions in both re-gifters and regiftees. Such gifts are passed on overtly and solidify familial ties (Ertimur et al., 2015). Similarly, gifts that are passed on purely for fun, such as during the re-gifting parties that are quite popular in the U.S. (e.g., the white elephant exchange or Secret Santa), also arouse positive emotions. In such special occasions, re-giftees are aware that the gifts are repurposed items, and the principal aim of re-gifting is to build or strengthen a sense of community among people partaking in these events. At the same time, re-gifters and re-giftees may experience negative emotions (e.g., fear, shame), especially when re-gifting occurs covertly (Swilley et al., 2014). Re-gifters may resort to this deceitful form of re-gifting for pragmatic reasons, although it could undermine their social relationship with re-giftees. Re-giftees might indeed realize the second-hand nature of the re-gift(s) and thus judge this gesture as a disrespectful act (Ruth, Otnes, & Brunel, 1999). Re-gifters, realizing the opportunity to use re-gifts for retaliatory purposes, might even reveal the gift's second-hand nature to re-giftees in a deliberate attempt to teach them a lesson (Ertimur et al., 2015).
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