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In this paper we explore potential barriers for commodification of academic research in emerging countries.

We carried out an exploratory study employing a mixed-method sequential exploratory design. Initially, qualitative interviews were performed to identify cognitive, structural, and ideological barriers associated with commodification. Subsequently, we administered a survey at three universities in Kazakhstan to gather quantitative data. The quantitative insights served to complement our qualitative findings and facilitate the interpretation of the observed patterns within the broader population.

We found that a too rapid shift toward commercialization exacerbated concerns among faculty members and created obstacles to commodification. The obstacles identified through inductive clustering of themes from exploratory qualitative interviews were grouped into three intentionally broad categories: cognitive, structural, and ideological barriers. We argue that in emerging economies, the path to commodifying academic research should start with developing local infrastructure to address identified structural, cognitive, and ideological barriers. This, in turn, will lead to more successful commercialization and redefine the role of academics in society.

Our study has several limitations related to its empirical scope. We concentrated solely on one country, Kazakhstan. For future research, it is crucial to broaden the investigation to include more studies from the Central Asia region and other emerging economies. We believe that while there may be some minor institutional differences, the findings are generalizable to all post-socialist countries. However, incorporating a diverse range of institutions, particularly those with foreign ownership or private capital, would enhance the comprehensiveness of the findings. Furthermore, collecting a more extensive and balanced sample of responses from industry partners, academics, and students would have provided more valuable insights. By including a broader representation of stakeholders, we could have gained a more nuanced understanding of the complexities surrounding commodification in higher education. Given the exploratory nature of this study, it is essential to regard the findings as a source of inspiration rather than empirical confirmation.

Our research has practical implications for managing universities in emerging markets, as well as important policy implications, both for international actors and local governmental bodies.

Our findings carry implications for policymakers. The focus that international institutions place on the matter of commodification and commercialization of knowledge is a positive step. Challenges emerge when this matter is approached with a narrow perspective. Drawing on the empirical context of the Republic of Kazakhstan, a country often overlooked in the literature on emerging markets, we find evidence that knowledge has indeed transformed into a commodity. The rapid shift toward commercialization, driven by substantial institutional pressures, may have occurred too precipitously in this particular context. In light of these findings, we advocate for a more balanced and contextually nuanced discourse concerning both the commodification and commercialization of knowledge.

This study represents one of the few endeavors into exploring commodification within the context of emerging economies. In recent decades, universities have faced substantial pressures to commodify academic research. While there has been a significant volume of research discussing and documenting the success of commodification in developed country universities, those in emerging economies have faced similar pressures without achieving comparable success. This paper delves into the reasons why.

Although the commodification of black bodies amid state violence and widespread racism is nothing new, considering the histories of Hollywood, jazz, minstrelsy, or even athletes enslaved on plantations (Rhoden, 2006), the hyper commodification of the contemporary black athlete, alongside expansive processes of globalization, growth in the profitability of black bodies, and their importance within colorblind discourse, demonstrates the importance of commodification within our new racist moment. Likewise, the shrinking opportunities afforded to African American youth, alongside clear messages about the path to desired black masculinity (Neal, 2005; Watkins, 1998; West, 1994), push black youth into a sports world where the possibility of striking it rich leads to a “win at all costs” attitude. Robin Kelley argues that African American youth participate in sports or engage in other cultural practices as an attempt to resist or negotiate the inherent contradictions of post-industrial American capitalism (Kelley, 1998). Patricia Hill Collins describes this process in the following terms: “Recognizing that black culture was a marketable commodity, they put it up for sale, selling an essentialized black culture that white youth could emulate yet never own. These message was clear – ‘the world may be against us, but we are here and we intend to get paid’” (Collins, 2006, p. 298). Celia Lury concurs, noting that heightened levels of commodification embody a shift from a racial logic defined by scientific racism to one centering on cultural difference. She argues that commodity racism “has contributed to shifts in how racism operates, specifically to the shift from a racism tied to biological understandings of ‘race’ in which identity is fixed or naturalized to a racism in which ‘race’ is a cultural category in which racial identity is represented as a matter of style, and is the subject of choice” (Lury, 1996, p. 169; as quoted in Spencer, 2004, p. 123). In the context of new racism, as manifested in heightened levels of commodification of Othered bodies, racial identity is simply a choice, but a cultural marker that can be celebrated and sold, policed, or demonized with little questions about racial implications (Spencer, 2004, pp. 123–125). Blackness, thus, becomes little more than a culture style, something that can be sold on Ebay and tried on at the ball or some something that needs to be policed or driven out-of-existence. Race is conceptualized “as a matter of style, something that can be put on or taken off at will” (Willis as quoted in Spencer, 2004, p. 123). Collins notes further that the process of commodification is not simply about selling “an essentialized black culture,” but rather a particular construction of blackness that has proven beneficial to white owners. “Athletes and criminals alike are profitable, not for the vast majority of African American men, but for people who own the teams, control the media, provide food, clothing and telephone services, and who consume seemingly endless images of pimps, hustlers, rapists, and felons” (2006, p. 311). bell hooks, who describes this process as “eating the other,” sees profit and ideology as crucial to understanding the commodification of black bodies. “When race and ethnicity become commodified as resources for pleasure, the culture of specific groups, as well as the bodies of individuals, can be seen as constituting an alternative playground where members of dominating races…affirm their power-over in intimate relations with the other” (Hooks, 1992, p. 23). She, along with Collins, emphasizes the importance of sex and sexuality, within this processes of commodification, arguing that commodification of black male (and female) bodies emanates from and reproduces longstanding mythologies regarding black sexual power.

Since the arrival of mass production, commodification has been plaguing markets – none more so than that for music. By separating production and consumption in space and time, commodification challenges the very conditions underlying economic exchange. This chapter explores authenticity as the institutional response to the commodification of music, rekindling the relationship between isolated market participants in the increasingly digitized world of music. Building upon the “Production of Culture” perspective, we unpack the commodification of music across five different institutional realms – (1) production, (2) consumption, (3) selection, (4) appropriation, and (5) classification – and provide a thoroughly relational account of authenticity as an institutional practice.

The purpose of the chapter is to discuss the tourist experiences by tracing various perspectives and dimensions of authenticity, commodification, and McDonaldization.

The main debates on the authenticity of the tourism experiences and the commodification of the tourism product is examined. Further a relevant literature on the McDonaldization thesis is provided focusing on experiential dimensions of the tourism consumption.

Destinations rely not only on the object authenticity of their attractiveness but also strive to attract tourists by tailoring experiences that will meet high-order needs of the tourists. However, these destinations are under threat by commodification and McDonaldization due to excessive use of the resources as a result of mass tourism.

Destination managers and planners should focus on the experiences without compromising on authenticity, uniqueness, and genuineness of their destinations while refraining over-commercialization and McDonaldization of their offerings.

This chapter discusses the authenticity, commodification, and McDonaldization issues on the basis of a case study of a well-established destination.

The purpose of this paper is to pursue the themes of feminine identity, doubling and (in)visibility; first in terms of “signifyin(g)” as a cultural and literary strategy, and second, in terms of quilting seen from the fiction of Alice Walker to the quilting of Gee's Bend. In the background, there plays the relationship between art and commodification.

The paper examines “commodification” and “doubling” in the case of the Gee's Bend quilt makers. The quilts foreshadow the modernist aesthetic and are of the highest aesthetic quality. They were made in a traditional rural society by very poor uneducated black women. The quilts were not made to be sold, but were dedicated to familial remembrance and to immediate aesthetic pleasure.

Commodification doubles self and work, life and object, uniqueness and standardization, art and management. For the artist, the unicity, beauty, inspiration and creativity of art is doubled in the sale, marketing, display, distribution and mass production of “art works.” Making art is intimate, personal and individual; selling art requires public display, pleasing the all‐important customer(s) and dealing with many sorts of in‐betweens. What “commodification” is on the artist/art work level, is “doubling” on the I/me, self/persona, private/public, and in‐group/out‐group level.

The author proposes, from the example of quilt‐making, a wide‐ranging interrogation: “Is escape from commodification possible?”

Commodification doubles self and work, life and object, uniqueness and standardization and art and management. For the artist, the unicity, beauty, inspiration and creativity of art is doubled in the sale, marketing, display, distribution and mass production of “art works”. Making art is intimate, personal and individual; selling art requires public display, pleasing the all important customer(s) and dealing with many sorts of in-betweens. What commodification is on the artist/art work level is doubling on the I/me, self/persona, private/public and in-group/out-group level. This paper aims to examine the commodification and doubling in the case of the Gee’s Bend quilt makers. The quilts foreshadowed the modernist aesthetic and are of the highest aesthetic quality. But, they were made in a traditional rural society by very poor, uneducated black women. The quilts were not made to be sold but were dedicated to familial remembrance and to immediate aesthetic pleasure. But now that they are on display: is escape from commodification possible?

Reprint for special issue.

Doubling, in the original article below, was tendentious but artistically and politically to be overcome; doubling currently seems much more ominous, omnipresent and out of control. Signifyin(g) has become bomb throwing. Present day doubling apparently produces terror and not just commodification.

Invited for publication.

The purpose of this paper is to examine the nature and implications of the actual techniques used in the measuring and reporting of intellectual capital.

The paper takes the form of a literature review.

The paper demonstrates that the commodification of intellectual capital, rather than solving the contradictions accompanying market value maximisation, simply shifts these contradictions to a new location.

The wide range of intellectual capital definitions, frameworks, and indices allow firms to choose intellectual capital reporting which will justify maximising their market value, resulting in the construction of data in intellectual capital reporting that hides the reality of the commodification of labour.

Commodification of labour through intellectual capital practices is useful to regulators in policy making and accounting standard setting.

A widely held supposition is that goods and services are increasingly produced and delivered for monetised exchange by capitalist firms in pursuit of profit. The result of this view of an ongoing encroachment of the market is that there is only one perceived future for work and it is one characterised by an ever more commodified world. The aim of this paper is to evaluate critically this discourse. Analysing the balance between commodified and non‐commodified work in the advanced economies, a large non‐commodified sphere is identified that, if anything, is found to be expanding relative to the commodified realm. Rather than reading the future of work as a natural and unstoppable progression towards a victorious, all‐powerful and hegemonic commodity economy, this paper thus opens up the feasibility of alternative futures beyond a commodified world.

Increasingly, groups external to educational systems are offering time, expertise and products, creating an intricate web of educational governance where entities outside of formal education contribute to state-funded education systems. While this involvement and its motivations have been considered in the literature, it has been less common to explore these interactions between school systems and outside organizations as they relate to the transition from the knowledge economy to the intelligent economy. Such research is important to understand the numerous inputs to education, which can then inform future decision-making. This study traces scripts around the commodification of knowledge, which connects education to individual employability or the economy and cyborg dialectic, or the mutual relationship between humans and technology. These scripts intersect to contribute to the perpetuation of data creation and usage as part of the educational intelligent economy. The scripts traced here originate from Battelle, a primarily a Ohio-based research and development organization, also focused on classroom teaching and learning, specifically in STEM (Science, Technology, Engineering and Mathematics) education. Mapping scripts related to the commodification of knowledge and the cyborg dialectic indicates promotion of the intelligent economy broadly and individually for Battelle itself across Ohio and beyond, through investments in educators, students and policy-makers but also Battelle’s potential employees and collaborators. This data-focus creates an educational intelligence not only in students, teachers and policy-makers but also in Battelle itself, legitimating it as an actor in education.

The eighteenth- and nineteenth-century fur trade in the United States and Canada that sent hundreds of thousands of furs to Europe and China relied on “Cheap Labor” and the abundance of “Cheap Raw Materials,” that is to say, living beings such as sea otter, land otter, beaver, and seals. Native American labor, procured by and paid through trade goods in a kind of “putting out” piece-rate system, was cheap partially because their lives were maintained/reproduced through traditional agricultural or hunting and gathering economies. The commodification of fur-bearing animals led to their sharp decline and in some cases near extinction. Cheap labor and cheap living beings interacted dynamically in unison to enable capital accumulation under mercantile capitalism. At the very end of the nineteenth century, fur farming as a petty capitalist enterprise became common in Canada and the United States, and more recently has expanded greatly in China.