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This paper is an initial attempt to discuss the American institutionalist movement as it changed and developed after 1945. Institutionalism in the inter-war period was a relatively coherent movement held together by a set of general methodological, theoretical, and ideological commitments (Rutherford, 2011). Although institutionalism always had its critics, it came under increased attack in the 1940s, and faced challenges from Keynesian economics, a revived neoclassicism, econometrics, and from new methodological approaches derived from various versions of positivism. The institutionalist response to these criticisms, and particularly the criticism that institutionalism “lacked theory,” is to be found in a variety of attempts to redefine institutionalism in new theoretical or methodological terms. Perhaps the most important of these is to be found in Clarence Ayres’ The Theory of Economic Progress (1944), although there were many others. These developments were accompanied by a significant amount of debate, disagreement, and uncertainty over future directions. Some of this is reflected in the early history of The Association for Evolutionary Economics.

In the early 1980s, institutional and development researchers began to question why schools in different countries around the world increasingly appeared alike in formal design, organization, and function. Boli, Ramirez, and Meyer (1985) offered a seminal neo-institutional argument that schools around the world are increasingly drawn up by the global sweep of modernization. A prerequisite for any country wishing to engage with and compete in the modern world, the authors argued, is establishing a system of mass schooling based on a set of core institutional standards and values that originated in the west but have since expanded around the globe. These standards and values require that schools be universally accessible and socially progressive, capably of equally and equitably integrating a citizenry – regardless of racial, ethnic, and gender-related distinctions – into the nation-state. The world model of education described by these theorists provides not so much an organizational blueprint for building modern school systems as a cultural schema for defining the national polity and forging a modern society through education. What makes schools everywhere look and act the same, they claim, is the utter invariability of this schema.[T]he striking thing about modern mass education is that everywhere in the world the same interpretative scheme underlies the observed reality. Even in the most remote peasant villages, administrators, teachers, pupils, and parents invoke these institutional rules and struggle to construct schools that conform to them. (p. 147)

The introduction to this volume will be shorter than is usual for the Research in Economic Anthropology book series because of the time we had to spend during the past few months preparing for an editorial transition. The effort has paid off. Professor Donald Wood (Akita University, Japan) will be the new senior editor of the series beginning with Volume 25.

We study ceremonial adoption of voluntary standards, where participants adopt the standard in principle but do not change their practices. Ceremonial adoption can benefit individual participants, who may be able to reap the benefits of association with the standard at lower cost, but it can be problematic for overall levels of adoption. We conceive of ceremonial adoption as an interaction between strategic incentives of participants and social ties to their audiences, such that not all participants are likely to ceremonially adopt. Our setting is the Leadership in Energy and Environmental Design (LEED) certification for sustainable construction. We study the conditions under which projects register for LEED certification, allowing them to claim affiliation with LEED, but then do not actually finish certification. While our data are correlational in nature, our results suggest that studying the competition for audience members (in our case, occupants) can provide greater understanding of certification behavior as well as overall levels of adoption. Our findings have implications for organizations that design and maintain voluntary standards and for organization theorists who wish to understand field-level change. Thus, we provide more evidence that strategy and organizational theory interact in important and often unexamined ways.

Purpose – The chapter looks at the way a group of Cook Islands women in South Auckland used neoliberal-inspired community funding to fulfil the criteria of the funders as well as their own noncapitalist aims.Methodology/approach – The chapter draws upon a combination of original ethnographic fieldwork and literature pertaining to the production and use of tivaivai in South Auckland and neoliberal policy in New Zealand.Findings – The chapter analyzes the cultural context of value creation that the production and use of tivaivai constitutes for Cook Islanders in South Auckland. The production of tivaivai as a “commercial” derivative of these elite social textiles saw the group of Cook Islands women operating in a “human economy” (Graeber, 2012), despite the neoliberal agenda of the funding.Originality/value – As a group, Cook Islanders are marginalized in New Zealand, but the outcome of this funding in the details of how the women recipients managed the use of the money, and how and what they produced, tells a different story about how Cook Islanders engage with capitalism via the “human economy.” Such an analysis adds considerable complexity to the understandings of the way women make and use tivaivai in New Zealand, as well as the ways Cook Islanders do economics in an expanded notion of economy. This sheds light on the subaltern strategies that Cook Islanders create in response to the opportunities and hegemonic forces that exist in the global capitalist economy, and the way they engage with capitalism in the context of the New Zealand political economy.

This paper analyzes the communal fund of a school alumni association in South Korea and attempts to expand the understanding of money's social role in maintaining its network. The analysis concentrates on the account book of the 1974 alumni association of Hani High School in Seoul and follows the expenditure traces of its communal fund since 1987. Over the last 30 years, money for the communal fund has been regularly collected at the alumni reunions and distributed on various ceremonial occasions, such as member weddings and funerals. By defining the alumni association as a type of kye, this study explores the correlation between the communal fund's operation and the members' belongingness in the association. Most of them have actively engaged in operating their communal fund. They have applied flexible management regulations, reflecting members' respective financial conditions and life events. In the distribution of their fund, not only economic principles but also moral and normative standards are manifested. The 1974 alumni association and their communal fund demonstrate the symbolic meaning of money and its active role in a community. It also challenges the widespread belief that money is an alienating object in the market society. Indeed, money has morality and the potential to help maintain social ties in the long run.

This paper describes the different ways in which people in the highlands of Papua New Guinea are talking about climate change. It demonstrates that people locate themselves in this process of change in terms of food production and exchange, and that some of the changes being witnessed are also related to the impacts of a growing cash economy on social relations.

This ethnography involved 12 months fieldwork including participant observation and interviews.

This is a qualitative study that recognises the perspective of local people for understanding culturally mediated experiences of climate change. However, data regarding rainfall and temperatures over time would be a useful addition for thinking about the extent to which the climate has in fact changed in recent years.

The implications of this paper are that the predictions made in 1990 about increases in production as a result of climate change are apparently coming true, with benefits for some food and coffee producers. But that there are complex social processes occurring at the same time as climate change that mean people’s ability to adapt is dependent on other social conditions. Maintaining ecologically sustainable methods of production and local cultural practices may enable more resilience to the impacts of climate change.

The experiences of people living in the Eastern Highlands and the ways in which people use the discourse of climate change are yet to be acknowledged in policy circles or socio-cultural anthropology literature. This paper presents a partial account of how people in Papua New Guinea are experiencing and talking about change.

Business sustainability urges firms to simultaneously address economic, ecological, and social concerns. It innately combines different potentially competing organizational elements. Therefore, sustainability represents a suitable context for the study and practice of hybridity. Based on an understanding of hybridity as a continuum, in this chapter, the author distinguish between four different forms of hybridity for business sustainability, depending on the degree of integration and autonomy of sustainability initiatives in business organizations. With ceremonial hybridity, businesses only leave the impression to pursue business and sustainability goals but focus their practices on conventional business priorities. Contingent hybridity denotes an approach where ecological and social concerns are only pursued to the extent that they align with business goals. With peripheral hybridity, firms pursue sustainability initiatives in their own right but do not integrate them with core business activities. Full hybridity puts both business as well as sustainability at the core of the organization without emphasizing one over the other. These different forms of hybridity in business sustainability are illustrated with examples from various business organizations. By characterizing different degrees of hybridity in business sustainability, the argument and the examples highlight how organizational hybridity and business sustainability can fruitfully inform one another. The author develop research opportunities for using business sustainability as a context for studying different degrees as well as the dynamics of hybrid organizing and for using different degrees of hybridity for achieving a better understanding of different pathways toward substantive business contributions to sustainable development.

Purpose – To provide a general theory for how the ancient Mesoamerican economy functioned.

Design/methods/approach – First the chapter describes formally the sectors or operations of the economy: production, consumption, labor, specialization, exchange and prices, savings and investment, credit, quasi-money, markets, and dynamics. Then it relates this economy to its Mesoamerican cultural context.

Findings – Much but not all of this economy, with its great volume of transactions, worked according to market principles, without coinage or state-fiat money yet not barter. The theory has testable implications. Periods of growth and decline in preindustrial urban societies could have been due to economic forces.

Research limitations/implications – The presentation is verbal, not mathematical. Precolumbian economic documents hardly exist; advances in this line of research will have to come from archaeology (in part informed by earliest contact-era history).

Social implications – Extending theories of money and markets to include preindustrial urban societies should deepen and enrich economic thinking generally.

Originality/value of chapter – The first nonsubstantivist model of the Mesoamerican economy; insights on specialization and competition when firms are households; how high volumes of exchange work with commodity monies.