“…However, exchange between tribes continued to be “articulated in the language of gift giving”; it expressed political, diplomatic relations and had the capacity to articulate collective relationships between sovereignties 17 . Even when indigenous people sought out European goods, such as kettles, glassware, or textiles, they did so for their similarity in substance to other materials they already valued, qualifying them by Indian, rather than by European “schemes of value” (Miller and Hamell 1986, 318; Salisbury 1996, 452–53). “In effect, they became different objects,” whose significance Europeans did not fully understand (Weeden 1884, 13; Cronon 1983, 94); as historian Jean O'Brien (1997, 6) has written, “Indians incorporated new items of material culture selectively and in Indian ways.” Fur traders found that no matter the circumstance, “nothing like the European equation could be established”: “[t]here was no question of setting a quantity of spirits against a quantity of furs” (Rich 1960, 50).…”