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The construct of “tradition” is commonly used in studies of society and culture and refers to historically patterned institutionalized practices that emphasize the “presentness of the past” in their transmission. However, there is “very little analysis of the properties of tradition” (Shils, 1971, p. 124), especially in the management literature. We draw on illustrative examples from Martha Stewart Living magazine to reveal the use and meanings of traditions and their relevance to understanding institutional micro-foundations in contemporary living. We investigate how organizations bundle various aspects of institutions in their presentation, and seek to advance theory on how institutions matter in everyday life.

Purpose – The present study addresses: First, which traditions are currently lived in the Swiss Armed Forces? Second, which traditions are viewed in positive or negative terms and why is this so? And finally, which traditions have disappeared and which are wished for?

Methodology/approach – Two separate surveys were conducted by the authors of this study in an attempt to answer these questions. For the first survey, qualitative interviews were conducted with 50 professional and militia military commanders in order to get the internal perspective. For the second survey, a representative sample of 1,200 Swiss voters was interviewed in an attempt to get the external perspective.

Findings – The main findings show that there are few formal traditions in the Swiss Armed Forces. The republican self-concept and the decentralized political system in Switzerland have significantly influenced the meaning of traditions and their practice. Moreover, traditions mainly serve to integrate cadres and soldiers into the military. The majority of traditions is informal or a combination of formal (top-down) and informal (bottom-up) traditions. Lost traditions not only fell victim to structural changes, but their purpose was also questioned by commanders. Two major military reforms as well as societal change are the main reasons for the disappearance of traditions in the Swiss Armed Forces. The results show a high degree of congruence with the qualitative survey. In short, the Swiss population generally views military traditions in favorable terms. In particular, it endorses traditions that serve to foster a sense of community and impart knowledge. However, traditions that stress manhood and bravery are strongly rejected.

Research limitations/implications – The approach could be applied to other cases. Case studies may be generalized in a conceptual sense.

Originality/value of paper – Case study with broader practical and research implications, invites international comparative research.

In this study, we analyze sport as a cultural product of a particular place. We use the concept of “tradition” to highlight the collective (as opposed to individual) aspects of sport, emphasizing the importance of temporality, emergence, and novelty in social processes. We conducted a case study of internationally successful Icelandic men’s team handball that provides an interesting topic in this respect. Our findings challenge decades of research on sport that has stressed innate talent, individual qualities or physiological processes rather than the sociocultural processes. They support the interactionist approach to culture showing how local culture, rooted in specific interaction settings, influences the formation and development of a successful sport tradition. It is the way that cultural elements interact and combine in various networks that is crucial for national variations in playing sport. The social processes involved are best captured by Mead’s concepts of emergence, novelty, and the principle of sociality. These concepts help us to explain how unique national styles of playing sports derive from general cultural and social mechanism that interact to produce emergent and novel national variations. Our findings also support and extend earlier work on craftsmanship indicating that crafts-work, which is a part of an organized community resembling the old “workshop,” explains in part how innovations originate in sport-specific and other local networks. These theories offer a sociological extension of pragmatic theories of learning, emphasizing the group in the tradition of Mead.

We analyze how institutional persistence unfolds. Building on an historical analysis of 3,307 bottle labels in the Bordeaux wine community, France, between 1924 and 2005, we find that the persistence of a chateau tradition requires considerable effort at maintenance. Instead of greater compression and taken-for-grantedness, we propose that expansion along multimodal carriers provides a marker of a deepening institutionalization. We underscore the role of community organizations in enabling a wine tradition to persist. The implications of our findings for institutional theory and multimodality research are discussed.

Management research has begun to explore how cultural entrepreneurs use established or declining societal traditions to create distinctive new ventures and products. In this study, we propose an alternative pathway for creating entrepreneurial opportunities, that is, through leveraging extinct societal traditions. Extinct societal traditions yield opportunities to create highly distinctive products and ventures, yet their use entails substantial challenges. To understand how entrepreneurs can successfully leverage extinct societal traditions, we investigate the case of The Merchant of Venice, an Italian venture established in 2013 that produces luxury perfumes based on the perfume-making tradition that flourished in Venice between the sixteenth and seventeenth centuries and disappeared afterwards. Our study illuminates how cultural entrepreneurs can leverage extinct societal traditions by (a) exhuming lost knowledge and practices, (b) validating them as an authentic and appreciable tradition of a given community and territory, and (c) elevating their meaningfulness as core to place identity. Our study contributes to the literature on cultural entrepreneurship and traditions by revealing the distinct challenges that resurrecting extinct traditions entail, enriching the understanding of types, goals, and processes of cultural entrepreneurship, and widening current knowledge of the roles of tradition custodians.

The purpose of this chapter is to shed light on humanistic knowledge traditions and highlight their value in informing educational administration and leadership curricula designed for graduate students. We argue that, despite their distinctive features, humanist traditions such as the Confucian, Buddhist, Islamic and European share many core values and practices that should be incorporated into the educational administration and leadership curricula. However, these traditions tend to be overlooked or marginalised by curriculum designers. We argue that incorporating these traditions into educational administration and leadership curricula can contribute to greater internationalisation and achieve a greater diversity. The chapter starts with an exploration of the origins, nature and definitions of humanism. The following parts discuss Confucian, Buddhist, Islamic and European humanist traditions and examine how they can contribute to shaping educational administration and leadership curricula.

This chapter addresses authentic leadership at the intersection of tradition and modernity with a focus on insider-outsider dynamics. The authors develop a typology of insider-outsider perception of authentic leadership and four leadership types – detached leadership, integrative leadership, entrenched leadership and atomised leadership – to provide a conceptual tool that advances authentic leadership research and leadership-building strategies. Investigating the intersection of tradition and modernity, Lines and Turcan illustrate that authenticity and legitimacy are tightly coupled. Leaders need to develop insider legitimacy by alignment with contextual norms, traditions and customs. Lines and Turcan encourage future research to explore the question: Is leadership more about establishing contextual legitimacy or establishing authenticity?

There is no doubt that there is a need for new traditions, that is, wisdoms for enhanced responsible business in Africa. As one of the oldest world economies, Africa has a rich history of responsible indigenous business traditions that have sustained and supported her people’s principled business entrepreneurship over the centuries. However, there is little knowledge about these African responsible indigenous business traditions in the international literature. Currently, internationally familiar Western responsible business traditions dominate global responsible management knowledge and practice. The chapter explores responsible indigenous business traditions amongst the Sesotho-speaking people of Southern Africa called Basotho, bringing to light an aspect of responsible indigenous business management knowledge and practice from Southern Africa. These Basotho’s responsible indigenous business traditions embedded in Mokorotlo business model are Seahlolo, that is, communal, or mutual aid sharing, Letsema, that is, communal work party, Tsimo-ea-lira, that is, the field of enemies, Moelela, that is, food paid for work at threshing time, and Mafisa, that is, communal livestock loaning. The chapter concludes by suggesting that these Mokorotlo business traditions are prima facie attractive to be taken seriously in the global responsible management knowledge and practice.

The question of how to address copyright's insufficiencies with respect to Native American creative production is at the center of an ongoing legal debate; however, more important is whether Native American oral forms should be protected by copyright. Although some late twentieth-century court decisions have opened the door for courts to consider including intangibles within intellectual property law, copyright is not the answer to the problem of protecting Native American oral traditions from appropriation. Expanding the scope of copyright to envelop Native American oral traditions is antithetical to the creation and function of these forms within their host communities and would do more harm than good.

This chapter focuses on techniques and technologies to aid groups in making decisions, with an emphasis on computer-based support. Many office workers regularly meet colleagues and clients in virtual meetings using videoconferencing platforms, which enable participants to carry out tasks in a manner similar to a face-to-face meeting. The development of computer-based platforms to facilitate group tasks can be traced back to the 1960s, and while they support group communication, they do not directly support group decision making. In this chapter we distinguish four technologies developed to provide support to group decisions, clustered into two main traditions. Technologies in the task-oriented tradition are mainly concerned with enabling participants to complete tasks to solve the group's decision problem via computer-supported communications. Group Decision Support Systems and social software technologies comprise the task-oriented tradition. Alternately, in the model-driven tradition, participants use computers to build and use a model that acts as a referent to communicate, mostly verbally, about the group's decision problem. System modeling and decision-modeling technologies constitute the model-driven tradition. This chapter sketches the history and guiding ideas of both traditions, and describes their associated technologies. The chapter concludes with questioning if increased availability of online tools will lead to increased use of group decision support technologies, and the differential impact of communication support versus decision support.