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The second wave (true Norwegian) black metal music scene has garnered attention for its ostensible negative impact upon contemporary consumption. Producers and consumers of the scene, as potential heretics, have been associated with acts of church burning, Satanism, murder, and violence. Such actions have circulated under the signifier of evil, and have been associated with anti-Christian semiotics and pagan practices. Contemporary media has positioned such acts of evil beyond rational comprehension via the deployment of a rhetoric of evil. This enframement has evaded the psychoanalytic question of evil and the significant role of negative ethics in theorizing the allure and potential impact of black metal music. The purpose of this paper is to examine the evil in the music scene, its relation to ID evil, and its consumption and production practices.

Drawing upon Zizek’s (2006) development of evil through Lacan’s three registers, this paper examines evil production and consumption through a detailed analysis of true Norwegian black metal. The authors rehabilitate the complex corridors of evil against its conceptual collapse as merely the ontological absence of good. Via Zizek, the authors offer a reconsideration of the anti-establishment violent activities enacted by some proponents of black metal ideology. Herein, the authors deploy a reading of ideological evil in order to interrogate the role of enjoyment and desire at work in the black metal scene.

After extensive immersion in the true Norwegian black metal scene, the authors elucidate on the key issues surrounding good, evil and Satanism, and their relationships to production and consumption. What many might term as “evil” is far more complex than what appears on the surface-level aesthetics.

While there have been examinations of the black metal scene, there has been scant literature that delves deep into the symbolism of the Satanic and the evil beyond the surface. This paper sheds light on the value of exploring evil in a scene as something that is much more than the mere absence of what is considered good.

The purpose of this paper is to provide a critical, historical, and legal account and analysis of how money, an inexorable lubricant of all economies, evolved from metallic origins to acceptance in paper form in Muslim traditions.

This paper underlines flaws, points of objections, corollaries and counter-points, and it ends with a thematic discussion on the way forward for Muslim nations with respect to various political and regulatory implications for implementations of potential paper money alternatives

After undergoing experimentation and customary use of various objects as money (such as sea shells, gold, silver, stones, tobacco, etc.), the world has finally settled down by embracing paper money as an official medium of exchange.

Paper money also endured many financial crises and initial oppositions to its premise. From an Islamic standpoint, paper money poses certain flaws and limitations that can make it unacceptable from legal perspectives.

The article examines Sheikh Ahmad Khatib Al-Minangkabauwi's initial concept of paper money, which in the early 20th century wrote Risala Raf'u Al-Iltibas.

This paper uses a qualitative approach based on the critical extraction analysis that can reveal a set of concepts related to the thoughts of Sheikh Ahmad Khatib Al-Minangkabauwi on paper money.

Through an attentive reading of Sheikh Ahmad Khatib Al-Minangkabawi, the authors can formulate several significant results: First, Ahmad Khatib Al-Minangkabawi applies two methods in studying critically on paper money, namely, the comparative law method and qiyas. Second, Ahmad Khatib believes that paper money has similarities with dinars and dirhams, namely its nominal value function. It is just that the existence of these values is different. Briefly, there are set law consequences for those who used paper money in economic activities, i.e. payment of zakāt on paper money applies when used as business capital.

Sheikh Ahmad Khatib Al-Minangkabawi's work related to paper money is written heavily from the perspective of fiqh. Briefly, it is challenging to describe legal reasoning from work. As a result, articles are also thicker with fiqh analysis.

Sheikh Ahmad Khatib Al-Minangkabawi's view regarding paper money becomes the foundation for the theory of the value of money in Islam. However, it is rarely disclosed. In this regard, this paper can serve as the foundation of the value for money offered by scholars from Indonesia in the early 20th century.

Money is not a commodity. Still, it must be positioned as capital to be productive. It finally becomes why trade is compelling and becomes the most practical reason for paying out zakāt.

It is not easy finding out articles that attempt to reveal the concept of classical ulemas or clerics from Indonesia relating to paper money. This article manages to identify that, and at the same time, becomes a novelty.

The purpose of this paper is to examine the antecedents (the medieval guild) of modern day industrial clustering. The paper challenges the notion that work of Alfred Marshall provides the intellectual underpinning of cluster thinking.

The source material uses archival research on medieval guilds and historical texts. In tracing the development of forms of co‐operative association this paper employs the technique of genealogical spanning. The prism of forms of co‐operative association is used to examine the rise and fall of the medieval guild.

Medieval guilds have been largely ignored by modern proponents of cluster theory and Italianate industrial districts. Guild activity in technological invention and innovation, in skills transfer and knowledge (both codified and tacit) had many of the same positive attributes that are found in neo‐Marshallian industrial districts. The long history of cooperative behaviour in geographically concentrated firms in industrial districts had its genesis in the medieval guild.

The paper suggests that collaboration (in craft guilds) and clusters (cooperation and relationships) have been a dominant paradigm since the Middle Ages; a viewpoint which is commonly ignored by the dominant US‐centric view of individualism, competition and arms lengths relationships in business. Cooperation and relationships have attracted significant scholarly attention and most recently the studies in the cluster literature have tended to favour the social and knowledge‐based approach. This phenomenon suggests that the future social, political and economic dynamics in Europe will remain firmly rooted in the creation of areas of regional specialization, as has been the case in the past.

This paper contributes to our understanding of the embeddedness of cooperation by comparing the characteristics of the medieval guild with the characteristics of modern day (Porterian clusters). Cooperation rather than competition is the dominant paradigm of industrial activity. The competitive divide between employers and employees was an aberration of the Industrial Revolution and promoted by political economists as a means of facilitating the mobility of labour by diffusion.

The purpose of this paper is to identify the main practitioners, goods, customers and locations of secondhand marketing activities in late medieval England. It questions how important was the economic role played by such markets and what was the interaction with more formal market structures?

A broad range of evidence was examined, covering the period from 1200 to 1500: regulations, court rolls, wills, manorial accounts, literature, and even archaeology. Such material often provided mere scraps of information about marginal marketing activity and it was important to recognise the severe limitations of the evidence. Nevertheless, a wide survey of the available sources can give us an insight into medieval attitudes towards such trade, as well as reminding us that much marketing activity occurred beyond the reach of the surviving documentation.

Late medieval England had numerous outlets for secondhand items, from sellers of used clothes and furs who wandered the marketplaces to craftsmen who recycled and mended old materials. Secondhand marketing was an important part of the medieval makeshift economy, serving not only the needs of the lower sectors of society but also those aspiring to a higher status. However, it is unlikely that such trade generated much profit and the traders were often viewed as marginal, suspicious and even fraudulent.

There is a distinct lack of research into the extent of and significance of medieval secondhand marketing, which existed in the shadowy margins of formal markets and is thus poorly represented in the primary sources. A broad‐based approach to the evidence can highlight a variety of important issues, which impact upon the understanding of the medieval English economy.

The purpose of this paper is to draw a parallel between color combinations in coats of arms of the twelfth century and color combinations in current brand logotypes of 400 companies from the Forbes Global 2000 list.

In this work, the frequency of color combinations displayed in medieval coats of arms and in the brand logotypes of the top 400 largest companies in the Forbes list were compared.

One of the main findings of this research is the stability of color usage in two visual identity systems – coats of arms and brand logotypes – although 800 years separate them. In these two identification systems, almost the same colors are preferred or rejected. Yet, even though it is regularly argued that color will submerge the consumption world, this research shows that, in the twenty-first century, visual identities of brands are rather less colorful than medieval coats of arms: nowadays, at a global level, half of the logotypes are formed with white combined with red and/or blue.

By drawing a parallel between two visual identification systems that are coats of arms and logotypes, the results from this study highlight the stability in color usage and color combinations along the centuries. Thus, it seems that modern analysis of color combination practices could greatly benefit from the history and historical evolution of coats of arms. Far from being out of date, the study of coats of arms can provide marketers with interesting insights about the rules and implementation of color combinations when designing logotypes.

Although it may be said that man sees the world through a window a surveyor can see much of the condition of a building in a window. From the narrow windows of the massive constructions of medieval times, the development of the structural frame with infill enabled windows to be enlarged. But it was the encouragement of the development of glass towards the end of the Middle Ages which enabled windows to throw light into the interior of the buildings and encouraged, the advancement of interior design and decoration.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

“All things are in a constant state of change”, said Heraclitus of Ephesus. The waters if a river are for ever changing yet the river endures. Every particle of matter is in continual movement. All death is birth in a new form, all birth the death of the previous form. The seasons come and go. The myth of our own John Barleycorn, buried in the ground, yet resurrected in the Spring, has close parallels with the fertility rites of Greece and the Near East such as those of Hyacinthas, Hylas, Adonis and Dionysus, of Osiris the Egyptian deity, and Mondamin the Red Indian maize‐god. Indeed, the ritual and myth of Attis, born of a virgin, killed and resurrected on the third day, undoubtedly had a strong influence on Christianity.

The purpose of this paper is to show and critically discuss the motivations, conflicting narratives, practices and effects around the marketisation of cultural heritage. The work focusses on the exemplar case study of the ancient temple of the Athenian Parthenon, as a proto-brand, to explore ancient, medieval and modern marketing forces and practices through which various stakeholders have promoted, gifted, commercially traded, exchanged, acquired and illegally removed national cultural artefacts and historical monuments.

The study is based on a structured historical periodisation that covers three main eras – classical age, late antiquity and modern period – that triggered the marketisation of the ancient temple in diverse ways. First, historical research was conducted through the use of a range of secondary sources and archives. Second, observation techniques were used to study heritage marketisation practices at the New Acropolis Museum and the Parthenon in Athens and the British Museum in London. Third, visual material further facilitated the analysis.

This paper identifies multifarious institutional forces, political interests, technologies and sociocultural events that shape the commodification of history and marketisation of heritage offering a broader discussion on the evolution of early marketing practices and brands used to promote particular values, cultures and places, as well as the emergence and growth of illicit arts and antiquities markets.

Considering the lack of marketing research on the commercialisation of heritage, the work discloses novel insights around the use of cultural proto-brands and the formation of illegal markets and questionable arts trade practices. It, therefore, questions the ethical, socio-political, economic and aesthetic implications of the extensive marketisation of history and raises issues around the legitimate ownership, promotion and consumption of heritage.