exchange (reciprocity), and pooling (redistribution). Pooling is a system of reciprocities. It is a within group relationship, whereas reciprocity is a between relationship. Pooling establishes a centre, whereas reciprocity inevitably establishes two distinct parties with their own interests. While the most basic form of pooling is that of food within the family, it is also the basis for sustained community efforts under a political leader. Reciprocity, in contrast, is a dyadic exchange covering a range of possibilities, depending on individual interests. These interests will vary according to the social distance of the parties. A range of kinds of reciprocity can thus be sketched out, according to Sahlins: Generalized reciprocity (see also generalized exchange) refers to putatively altruistic transactions, the "true gift" marked by "weak reciprocity" due to the vagueness of the obligation to reciprocate. The material side of the transaction (the exchange of equally valuable goods) is repressed by the social side and the reckoning of debts is avoided. The time for the return gift is indefinite and not qualified in quantity or quality. A failure to reciprocate does not result in the giver ceasing to give. Balanced or Symmetrical reciprocity refers to direct exchange of customary equivalents without any delay, and hence includes some forms of 'gift-exchange,' as well as purchases with 'primitive money.' The exchange is less social, and is dominated by the material exchange and individual interests. Negative reciprocity is the attempt to get "something for nothing with impunity." It may be described as 'haggling,' 'barter,' or 'theft.' It is the most impersonal form of exchange, with interested parties seeking to maximize their gains. Reciprocity and kinship distance This typology of reciprocal exchange was developed by Sahlins in relation to the domestic mode of production (i.e. 'stone age economics') and hence should be contrasted with the 19th century armchair conceptions of 'primitive communism.' Within this same domestic mode of production, the degree of social distance – kinship in particular – affects the kind of reciprocity. Since kinship is the major way in which these societies are organized, nonkin (strangers) are viewed negatively. A general model of reciprocity must recognize that the closeness of the kin tie will vary according to the type of kinship system. In so far as kinship also determines residence, kinship closeness may also translate into spatial closeness. Hence one finds generalized reciprocity within the household-kinship group, balanced reciprocity within a spatial community, and