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It is chaos, the force of entropy that destroys the order on which life depends. When one traces the course of the self in ethnographic and historical reports, it appears that most traditional peoples have emphasized the integrated or social self at the expense of personal uniqueness (Geertz, 1973; Turner, 1969), whereas modern Western culture has tended to stress the differentiated, uniquely individual self (Durkheim, 1897; Simmel, 1971; Arendt, 1959). Thus runaway fragmentation is more of an actual possibility in our own culture.

The objects of the household Of all the things that people use and surround themselves with, our study will concentrate primarily on those objects they keep in their homes. This limitation will exclude many things that are important in defining the self, such as tools of the trade, cars, and those things that people encounter and use in the public spaces of life. But one can argue that the home contains the most special objects: those that were selected by the person to attend to regularly or to have close at hand, that create permanence in the intimate life of a person, and therefore that are most involved in making up his or her identity.

The raw energies WHAT THINGS ARE FOR 37 of conflict are domesticated into the service of social order. (Turner, 1967, pp. 38-9) Thus the Ndembu girl's puberty rite is a process of cultivation in which a tree and all it symbolizes serves to initiate a person into maturity. One of the best ways to create bonds between people in most cultures is through gifts. Mauss's classic work on the subject explores how interpersonal relations can be strengthened through the exchange of objects: But for the moment it is clear that in Maori custom this bond created by things is in fact a bond between persons, since the thing itself is a person or pertains to a person.

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