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A large amount of empirical literature has demonstrated that people will often choose outcomes close to equality, in games or disputes, rather than unequal outcomes that favor themselves. This behavior will henceforth be referred to as “fairness.” Various formulations of social utility theories explain such behavior as reflecting a preference for fair outcomes. Decision makers are assumed to gain utility not only from their own payoffs but also from others’ payoffs. I will ultimately argue that this interpretation is incomplete because it ignores a factor that, while auxiliary to social utility, is virtually always present in its evidentiary support. Namely, the decision maker is responsible for determining the other party's payoff.

The purpose of this paper is to investigate the influence of broad cultural dimensions, as well as those of religion and legal origin, on countries’ economic freedom, i.e., trade freedom, investment freedom, business freedom, labor freedom, monetary freedom, as well as a composite measure of economic freedom.

Linear regression of publicly available data regarding economic freedom (Miller et al., 2018) on cultural dimensions (Hofstede, 2009), legal origin and religion (LaPorta et al., 1999) for 52 countries was performed to determine the impact of these factors on economic freedom.

Results indicated femininity was the cultural dimension associated with the most measures of economic freedom. Short-term-oriented cultures were predictive of greater business freedom, while more restrained cultures were associated with greater business and monetary freedoms. Higher individualism was predictive of greater monetary freedom. Catholicism positively predicted investment freedom and negatively predicted business freedom. French civil law negatively predicted labor freedom, while socialist legal origins positively predicted trade freedom, but negatively predicted business freedom.

This is the first study to examine the impacts of culture, law and religion on economic freedom. One practical implication of this research is that countries would be wise to emphasize more feminine aspects in their cultures, as these are associated with greater economic freedom. Even minor adjustments that move in the direction of cooperation and fair processes might help increase economic freedoms and the many benefits that stem from such freedoms.

The purpose of this study is to investigate organizational culture’s perceived importance and practice as it unfolds across hierarchal layers of a formalized organization. Organizational culture is important in innovation and change and becomes significant if its importance and practice are shared across all levels of an organization. Highly formalized organizations are not an exception to this. Yet, there is a shortage of empirical evidence on how the organizational culture’s perceived importance and practice unfold across the senior-management, middle-management and operational levels of a formalized organization.

Applying a theoretical frame incorporating information asymmetry, knowledge sharing and cultural participation, this paper examined three important facets of culture, namely, trust, collaboration and knowledge-sharing. Using a Jordanian bank’s case study, this paper collected data using a mixed-methods approach; quantitative to identify variations across levels and, subsequently, qualitative to explore the nuanced patterns in the perceived importance and practice of the three facets across different organizational levels in the context of a formalized organization.

The findings suggest that the importance and practice of the three cultural facets are shared, as well as differentiated across organizational levels based on purposiveness, person/situation-dependency and nature of work and nature/relevance of knowledge.

Using a multi-level lens provided insight not yet gained by current work in the field. This allowed us to unearth nuanced differences in the perception of organizational culture across organizational hierarchies. The paper contributes to the scholarship on organizational culture in the context of formalized organizations and to managerial practice by offering insights on how a shared practice of trust, collaboration and knowledge sharing is distributed across organizational levels, not captured before. This paper also suggests propositions related to each of three cultural facets, not spelled out before.

This paper aims to contribute to indigenous entrepreneurship theory by identifying what constitutes an indigenous enterprise, focussing on Aotearoa New Zealand as a case.

This paper combines policy (quantitative survey) and academic research (qualitative interviews) to answer the same question, what is an indigenous enterprise in Aotearoa New Zealand?

The authors found a degree of consistency as to what counts as an indigenous enterprise in the literature (e.g., identity, ownership, values), yet a consensus on a definition of Maori business remains elusive. They also found that an understanding of the indigenous economy and indigenous entrepreneurial policy are impeded because of definitional uncertainties. The authors propose a definition of Maori business which accounts for indigenous ownership, identity, values and well-being.

The main limitation is that the literature and research use different definitions of indigenous enterprise, constraining comparative analysis. The next step is to evaluate our definition as a basis for quantifying the population of indigenous enterprises in Aotearoa New Zealand.

The research assists indigenous entrepreneurs to identify, measure and account for their contribution to indigenous self-determination and sustainable development.

This research has the potential to reconceptualise indigenous enterprise as a distinct and legitimate alternative institutional theory of the firm.

The research challenges assumptions and knowledge of entrepreneurship policy and practice generally and the understanding of what is the nature and extent of an indigenous firm.

This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper.

Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, national and local tribal organisations. Validity is established through stakeholder engagement.

A central challenge in the post-treaty settlement context is exponentialising tribal capabilities because of the multiple purposes ascribed to post-settled iwi. Four themes, characterised as “unfolding tensions”, offer a critique and basis for solving tribal development challenges: how do tribes create culturally grounded global citizens; how do tribes rebalance wealth creation and wealth distribution; how do tribes recalibrate tribal institutions; and how do tribes embed entrepreneurship and innovation within their economies?

As data collection is still underway, the paper is conceptual.

Five strategies to address unfolding tensions are identified for tribes to consider.

Tribal governors and tribal members are implicated in the analysis, as well as the architects of post-treaty settlement governance models.

The paper contributes to theorising about tribal governance, economies and entrepreneurship.

This paper aims to explore how Maori entrepreneurs in Aotearoa New Zealand negotiate cultural and commercial imperatives in their entrepreneurial practice. Culture is integral to Indigenous entrepreneurship, an example being tikanga Maori (Maori cultural values) and Maori entrepreneurship. This study discusses the tensions and synergies inherent in the negotiation of seemingly conflicting imperatives both theoretically and practically.

This study reports on a thematic analysis of semi-structured interviews involving ten Maori enterprises of the Ngati Porou tribe on the east coast of Aotearoa New Zealand.

This study finds that depending on their contextual and cultural orientation, Maori entrepreneurs use tikanga to help negotiate cultural and commercial imperatives. The contingency of entrepreneurial situations and the heterogeneity of Maori perspectives on whether (and in what way) tikanga influences entrepreneurial practice appear influential. The authors propose a typology of Maori entrepreneurs’ approaches to explain the negotiation of cultural and commercial imperatives comprising the “culturally engaged Maori entrepreneur”; the “culturally responsive Maori entrepreneur”; and the “culturally ambivalent Maori entrepreneur.”

This study proposes a typology to analyse entrepreneurial practices of Indigenous entrepreneurs’ negotiation of cultural and commercial imperatives.

This paper analyzes Drew Goddard and Joss Whedon's recent film, Cabin in the Woods (2012), using Thomas J. Catlaw's Fabricating the People (2007), to illustrate the precarious position of youth at the beginning of the twenty-first century. The author argues that just as the film requires young people to sacrifice themselves for the good of humanity, recent political events ask young people to sacrifice their well-being for the sake of neo-liberalism. Throughout the film, youth refuse the sacrificial logic of the Director, choosing instead a “logic of subtraction.” While the film seemingly ends with the nihilistic end of the world, when viewed through the lens of Fabricating the People it may also offer a hopeful suggestion for how young people can resist and change oppressive systems of governance.

To explore the cultural context of Indigenous family entrepreneurs and to apply to them the concept of n-Culturals, thus contributing to validating the concept.

Interview data collected from Wayuu entrepreneurs in La Guajira region of Colombia and from Māori entrepreneurs in the Rotorua region of New Zealand were analyzed qualitatively. The analysis primarily focused on Wayuu entrepreneurs, with the results for Māori entrepreneurs used for comparison, to help to interpret the Wayuu data.

For Wayuu entrepreneurs, family members play a range of crucial roles in enterprise operations, with the family and the kin-centered local Indigenous community emerging as an informal organization surrounding the enterprise. Family is the source of Indigenous culture, while the mainstream culture is centered on global Western business culture, rather than the culture of the country. The Indigenous entrepreneurs integrate the values of the two cultures in managing their enterprises, thus acting as n-Cultural. Māori entrepreneurs who managed enterprises with a strong Indigenous character were similar in this respect to Wayuu entrepreneurs.

As n-Culturals integrating the values of Indigenous culture and the mainstream culture, Indigenous entrepreneurs develop valuable traits, becoming a valuable component of the human capital in their regions, even when their enterprises fail.

Existing research on multicultural individuals is largely limited to immigrants and expatriates. By characterizing Indigenous family entrepreneurs as n-Culturals, the present study contributes to validating the concept and opens the way for further research on how Indigenous entrepreneurs manage their multicultural identities.