Other anthropologists have questioned whether barter is typically between "total" strangers, a form of barter known as "silent trade". Silent trade, also called silent barter, dumb barter ("dumb" here used in its old meaning of "mute"), or depot trade, is a method by which traders who cannot speak each other's language can trade without talking. However, Benjamin Orlove has shown that while barter occurs through "silent trade" (between strangers), it also occurs in commercial markets as well. "Because barter is a difficult way of conducting trade, it will occur only where there are strong institutional constraints on the use of money or where the barter symbolically denotes a special social relationship and is used in well-defined conditions. To sum up, multipurpose money in markets is like lubrication for machines - necessary for the most efficient function, but not necessary for the existence of the market itself."
Deciding to become a BarterPay member was a huge a step forward for our company. As we were just starting out when we joined, it gave us many advertising and opportunities which we wouldn't have been able to afford otherwise. We were also able to network with other companies in BarterPay which really helped get our name out to non trade clients. I believe that because of BarterPay our company is years ahead of where it would be without having decided to join.
Anthropologists have argued, in contrast, "that when something resembling barter does occur in stateless societies it is almost always between strangers." Barter occurred between strangers, not fellow villagers, and hence cannot be used to naturalistically explain the origin of money without the state. Since most people engaged in trade knew each other, exchange was fostered through the extension of credit. Marcel Mauss, author of 'The Gift', argued that the first economic contracts were to not act in one's economic self-interest, and that before money, exchange was fostered through the processes of reciprocity and redistribution, not barter. Everyday exchange relations in such societies are characterized by generalized reciprocity, or a non-calculative familial "communism" where each takes according to their needs, and gives as they have.
Her answer came, finally, in an unlikely place: at a bar on Robson Street in Vancouver during the Winter Olympics. It was close to midnight, and she was waiting in line for a drink. All around her, people were partying—except for the two women in front of her, who were dissecting the differences between tax-free savings accounts and RRSPs. Simmons barged in to their conversation. “What do you want to know about TFSAs?” she asked. “What’s your goal?” She pulled the two aside and, for 20 minutes, gave an impromptu finance session. As a gesture of thanks, the two women bought Simmons and her group a round of beer. “I can’t afford financial advice,” one of them told Simmons, “but at least I can give everybody here a beer.” Then, Simmons felt like a cartoon megawatt bulb appeared over her head. It is all you can do, she thought. It is all you can do. There, in the middle of the crowded bar, she blurted, “Oh my god! I’m bringing barter back!”
As Orlove noted, barter may occur in commercial economies, usually during periods of monetary crisis. During such a crisis, currency may be in short supply, or highly devalued through hyperinflation. In such cases, money ceases to be the universal medium of exchange or standard of value. Money may be in such short supply that it becomes an item of barter itself rather than the means of exchange. Barter may also occur when people cannot afford to keep money (as when hyperinflation quickly devalues it).
David Graeber argues that the inefficiency of barter in archaic society has been used by economists since Adam Smith to explain the emergence of money, the economy, and hence the discipline of economics itself. "Economists of the contemporary orthodoxy... propose an evolutionary development of economies which places barter, as a 'natural' human characteristic, at the most primitive stage, to be superseded by monetary exchange as soon as people become aware of the latter's greater efficiency." However, extensive investigation by anthropologists like Graeber has since then established that "No example of a barter economy, pure and simple, has ever been described, let alone the emergence from it of money; all available ethnography suggests that there never has been such a thing. But there are economies today which are nevertheless dominated by barter."
During economic downturns, when there is a keenly felt shortage of jobs and cash, people have historically adopted barter systems. The world’s most established bartering-style system is Switzerland’s wir: the German word for “we” as well as the abbreviation of Wirtschaftsring, which translates loosely to “economic circle.” In 1934, the economy in Switzerland had tanked—as it had in much of the world. Two businessmen who were facing bankruptcy, Paul Enz and Werner Zimmermann, gathered 15 of their associates in Zurich and hashed out a solution: a mutual credit system.