Not all societies, however, have these kinds of goods, which depend upon the existence of particular kinds of kinship groups. French anthropologist Maurice Godelier pushed the analysis further in "The Enigma of the Gift" (1999). Albert Schrauwers has argued that the kinds of societies used as examples by Weiner and Godelier, such as the Kula ring in the Trobriands, the Potlatch of the Indigenous peoples of the Pacific Northwest Coast, or the Toraja of South Sulawesi, Indonesia, are all characterized by ranked aristocratic kin groups that fit with Claude Lévi-Strauss' model of "House Societies" where "House" refers to both noble lineage and their landed estate. Total prestations are given, he argues, to preserve landed estates identified with particular kin groups and maintain their place in a ranked society. The misunderstanding about what Mauss meant by "the spirit of the gift" led some anthropologists to contrast "gift economies" with "market economies," presenting them as polar opposites and implying that non-market exchange was always altruistic. Marshall Sahlins, a well-known American cultural anthropologist, identified three main types of reciprocity in his book "Stone Age Economics" (1972). Gift or "generalized reciprocity" is the exchange of goods and services without keeping track of their exact value, but often with the expectation that their value will balance out over time. "Balanced or Symmetrical reciprocity" occurs when someone gives to someone else, expecting a fair and tangible return - at a specified amount, time, and place. Market or "Negative reciprocity" is the exchange of goods and services whereby each party intends to profit from the exchange, often at the expense of the other. Gift economies, or generalized reciprocity, occur within closely knit kin groups, and the more distant the exchange partner, the more imbalanced or negative the exchange becomes. This opposition was classically expressed by Chris Gregory in his book "Gifts and Commodities" (1982). Gregory argued that Commodity exchange is an exchange of alienable objects between people who are in a state of reciprocal independence that establishes a quantitative relationship between the objects exchanged… Gift exchange is an exchange of inalienable objects between people who are in a state of reciprocal dependence that establishes a qualitative relationship between the transactors" (emphasis added.) Other anthropologists, however, refused to see these different "exchange spheres" as polar opposites.