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I am the oldest daughter from a family of five girls. I was born in the 1950s and had my first real encounters with feminism as a social movement during the second wave women's liberation movement in the United States in the 1970s. This movement had an important impact on me. Despite the appeal of the women's movement for me, I lived a powerfully gendered life. I had not been allowed to read The Lord of the rings series in school because I was a girl. I detested Barbie dolls and yet was sentenced to hours of play with them if I was to have any social life at all. I had to pretend that I neither liked nor was competent at math and science. My high school boyfriend was paying me a compliment when decades after high school he told me, “At least you never let on that you were smart. I always appreciated that about you.” When I attended the first day of a basic calculus class at a public university in 1981, the professor announced, “No female has ever passed a class with me.” In 1983, I was reprimanded by my elementary school principal for wearing slacks to teach. This was reminiscent of my childhood days when my parents finally, but only, allowed me to wear trousers to school on Fridays. In 1990, my 5-year-old daughter told me, “Well, mom, everyone knows boys are smarter than girls” (of course she has since changed her mind!).

It can be argued that toleration is an essential component of an ethnographic orientation. But is this a matter of principled commitment, or simply a practical requirement for doing ethnographic work? And what does it entail? In its standard sense ‘toleration’ means not challenging – perhaps not even openly evaluating – actions or attitudes of which one disapproves, or views with which one disagrees. It is important to underline that this is very different from celebrating diversity or difference. Even so, it might be argued that ethnographers should not need to be tolerant, since as a matter of principle they ought to be open to the other, rather than disapproving of it. I will argue that this is false, that they do often need to be tolerant, both in the course of fieldwork and when analysing data and writing up their research. During data collection, toleration may be required when witnessing things that one believes to be morally wrong, finds physically disgusting, or judges culturally damaging; or when hearing views with which one fundamentally disagrees. In analysis and writing up, toleration means portraying beliefs or activities in a way that is unaffected by one's own attitude towards them, and writing about them in a manner that does not communicate any evaluation (and thereby necessarily runs the risk that readers will infer one approves of them when one does not). I will argue that the particular grounds on which the requirement of toleration can be based have implications for decisions about what should be its limits, but that a commitment to ethnography demands that those limits be broad. Finally, I consider what the implications of adherence to the principle of tolerance are for the ethnographer as a person. Does it condemn one to ethical inauthenticity? Or is research an ethical way of life that is of value in itself?

Economic growth, without distributional measures and policies, engenders inequality and concentration. National income may be distributed either through the establishment of a proper welfare system, or by the encouragement of and incentive for economic activities and policies with built‐in distributional factors. The prerequisites for sustainable income distribution are fair distribution of assets, investments and power. The main outcome of the growth‐based developing theories and activities are concentration of production, people and financial and political power. These concentrations are the sources of many problems of both developing and industrialised countries. Although there have been countless studies about development, few have made an attempt to investigate the social and economic interactions of small business with sustainable development. Small business’ contributions to the process of development, in terms of distribution of economic and non‐economic resources, are substantial. This article will explore the economic and political distributional power of small business and their roles in the process of socio‐economic development.

Describes the repair work carried out on the tower of Winchester Cathedral in 1991, detailing the use of scaffolding and the individual work on the roof, stonework and the bell chamber and frame. Outlines the improvements made in fire protection and to the wiring and lighting and highlights a number of historical findings uncovered by the restoration work.

The Bureau of Economics in the Federal Trade Commission has a three-part role in the Agency and the strength of its functions changed over time depending on the preferences and ideology of the FTC’s leaders, developments in the field of economics, and the tenor of the times. The over-riding current role is to provide well considered, unbiased economic advice regarding antitrust and consumer protection law enforcement cases to the legal staff and the Commission. The second role, which long ago was primary, is to provide reports on investigations of various industries to the public and public officials. This role was more recently called research or “policy R&D”. A third role is to advocate for competition and markets both domestically and internationally. As a practical matter, the provision of economic advice to the FTC and to the legal staff has required that the economists wear “two hats,” helping the legal staff investigate cases and provide evidence to support law enforcement cases while also providing advice to the legal bureaus and to the Commission on which cases to pursue (thus providing “a second set of eyes” to evaluate cases). There is sometimes a tension in those functions because building a case is not the same as evaluating a case. Economists and the Bureau of Economics have provided such services to the FTC for over 100 years proving that a sub-organization can survive while playing roles that sometimes conflict. Such a life is not, however, always easy or fun.

Jannik Davidsen, The State and University Library, Aarhus, Denmark, died suddenly on 28 November 1983, aged forty‐two years. Jannik Davidsen was educated as a geologist with special emphasis on applied geology, at the Universities in Copenhagen and Aarhus.

Digital platforms increase their function and scope by leveraging boundary resources and complementary add-on products from third-party developers to interact with external entities and producers. Application Programming Interfaces (APIs) are essential boundary resources developers use to connect applications, systems and platforms. This notwithstanding, previous API studies tend to focus more on the technical dimensions, with little on the social and cultural contexts underpinning API innovations. This study relies on the new (neo) institutional theory (focusing on regulative, normative and cultural-cognitive pillars) as an analytical lens to understand the institutional forces that affect API integration among digital firms.

The study adopts a qualitative case study methodology and relies on phone calls and a semi-structured in-depth interview approach of a Ghanaian digital music platform to uncover the institutional forces affecting API integration.

The findings reveal that regulative institutions such as excessive tax regimes mostly constrained API development and integration initiatives. However, other regulative institutions like the government digitalization agenda enabled API integration. Normative institutions, such as the growing use of e-payment options, enabled API integration in digital music platforms. Cultural-cognitive institutions like employee ego constrained the API integration process in music digital platforms.

This study primarily contributes to deepening understanding of the relevant literature by exploring the institutional forces that affect API integration among digital firms in a developing economy. The study also uncovered a new form of an institution known as motivational institution as an enabler for API development and integration in digital music platforms.