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The rise of the regulatory state during the Gilded Age was closely associated with the development of institutionalist ideas in American academia. In their analysis of the emergent regulatory environment, institutionalists like John Commons operated with a fundamentally marginalist theory of value and distribution. This engagement is a central explanation for the ultimate ascendancy of neoclassical economics, and the limitations of the regulatory environment that emerged in the Progressive Era. The eventual rise of the Chicago School and its deregulatory ambitions did constitute a rupture, but one achieved without rejecting preceding conceptions of competition and value. The substantial compatibility of the view of markets underlying both the regulatory and deregulatory periods is stressed, casting doubt about the transformative potential of the resurgent regulatory impulse in the New Gilded Age.

In 2017, it was a challenge to assess the future of global trade. It was an open question whether the US financial crisis and the recession that it triggered would mark a turning point for the liberal post–World War II world order. If one looked toward Europe, China, Latin America, and Japan, there was a flurry of activity. New trade agreements were being completed and pursued. In Washington, DC, on the other hand, President Donald Trump seemed set on ripping apart and/or renegotiating any trade deal the United States was ever part of.

This case explores Trump's opinions and emerging policy stance on trade, bilateralism, and the global economy, among others. It also gives an overview of the World Trade Organization (WTO) and the General Agreement on Tariffs and Trade (GATT) and asks whether the Trump presidency would constitute a major challenge to the WTO and what it stood for in 2017.

This chapter explores the writings of Pakistani sociologist Hamza Alavi, especially on the post-colonial state, ethnicity, peasantry and kinship relations. In contradistinction to most (partial) uptakes of Alavi, I evaluate his work as a whole in order to shed light on its continuities and discontinuities. I demonstrate both the strengths and pitfalls of Alavi's theorisation of the post-colonial state, mode of production and ethnicity by placing him in context of wider Marxist debates at the time. I then suggest that Alavi's other work (e.g. on the peasantry and kinship relations) may serve to complement the weaknesses of the former. Thus, by reading Alavi contra Alavi, I advocate for an ‘integral’ perspective on the relations between civil and political society, arguing for a conjunctural awareness of mediations between the same, and their imbrications with differentiated relations of class, ethnicity and kinship.

By studying marketing strategies of the global Weider Nutrition International Group, this study aims to analyse how the industry surrounding fitness equipment and dietary supplements interacted with fitness culture through marketing, advertising and consumption in 1950s Scandinavia. The emphasis is on how the Weider Group established their position as a world leader in sports nutrition through mail order partnerships and advertising using bodies and body ideals in their campaigns.

The Weider Group’s marketing campaigns are studied through close reading of text and images in Scandinavian weightlifting and bodybuilding magazines in the 1950s, guided by a theoretical understanding of the body as a constant and ongoing project.

This study deepens the historical knowledge of market-driven aspects of sport and exercise. The market for nutrition and fitness products was internationalised in the 1950s. The study shows that cooperation between commercial and civic organisations played a major role in the enterprise of selling fitness and nutrition products.

This paper shows that in marketing the products, the advertisements – which appealed to both men and women – not only struck a tone of intimacy and desire but also cultivated a sense of insecurity and inadequacy, as well as individuals’ responsibility for maintaining their own bodies. The latter was reflected in young men’s letters to magazines in which Weider’s products and training programmes were praised. For women, this opened up a previously male-dominated gym environment.

This paper examines the career progression of women auditors working in auditing firms in Tanzania and the strategies employed by women auditors to cope with the masculine nature of audit firms.

Data were collected through semi-structured, in-depth interviews with current and former female and male auditors in two auditing firms. A thematic approach to the analysis is adopted.

The study reveals that career progression of women auditors studied is constrained by gender-related barriers such as motherhood, pregnancy, maternity leave and limited coaching and networking, as well as household and caring responsibilities. These barriers are facilitated by the patriarchal system, which regards women as wives and mothers rather than professional workers. As a result, women auditors balanced work and family responsibilities by employing various coping strategies including establishing informal network organization, hiring nannies, living with family members, enrolling children to boarding schools and lobbying in the allocation of audit assignments. Despite employing these strategies, very few women reach top positions in audit firms in Tanzania.

The findings reveal a need for wider engagement on the role of women and men in society, particularly to address the gender-related barriers faced by women in the accountancy profession.

Most previous studies of gender in the accountancy profession have focused on Western contexts. This is one of few to examine the phenomenon in an African context.

Senior Indigenous leadership positions across the Australian higher education sector has increased over the past decade. Despite this advancement, there is limited understanding in terms of how to best integrate Indigenous leadership into existing governance structures of Australian universities. In 2018 the Walan Mayiny: Indigenous Leadership in Higher Education project commenced, aimed at establishing a model of best practice for the inclusivity of Indigenous leadership in higher education governance structures. This article presents key findings from the project, namely, a model of senior Indigenous leadership within the Australian universities based on the perceptions of a group of Indigenous academics.

Through qualitative semi-structured interviews with Indigenous academic staff, the perceived value, characteristics and challenges of senior Indigenous leadership were examined. The varying opinions held by Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position were also highlighted. In doing so, a model of senior Indigenous leadership within the Australian higher education system is presented. The model of best practice presented in this article is underpinned by Indigenous Institutional Theory (Coates et al., 2022), a theoretical framework developed from the Walan Mayiny study.

The research findings highlight the diverse opinions of Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position. The six essential components are built upon the core characteristics, values and behaviours that senior Indigenous leaders need to have according to Indigenous academics, in order to advance Indigenous success within the academy.

Given Australian universities are being called upon to ensure that senior Indigenous leaders are in the best position possible to forge institutional change, senior Indigenous leaders within the academy may find the contextual Indigenous leadership model beneficial. The model allows one to uphold cultural integrity and fulfil the responsibilities and obligations of their higher education institution, while being able to serve their Indigenous colleagues and communities, leading to the advancement of Indigenous higher education outcomes. Importantly, the model can be adapted to suit all First Nations Peoples globally, who also find themselves working within the shackles of Western institutions.