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Neoclassic economics is a thing of considerable beauty. It yet finds an increasing tendency on the part of those trained in its discipline to rebel from its neatly fitted abstractions and intriguing diagrams. The rebellion stems from two sources. Veblen's sweeping attacks upon its postulates¹⁶ shock its theoretical foundations. The rapid changes in the industrial and business world discredited it on another front by bringing into increasingly sharp relief the divergence between the institutional assumptions of the orthodox theory and the conditions actually obtaining. The giant corporation, overhead costs, and the necessity for maintenance of volume, industrial concentration, the trade association, a widening spread among income classes, advertising, the growing inability of the consumer to gauge quality, the resort to reorganization instead of the “going out of business” of the long-run analyses – what place could the orthodox theory give to these important characteristics of the existing business economy?

Along with the varied values of heritages which are rationale for their safeguarding, sustainable conservation and tourism development have become central agendas in the field of heritage management in contemporary world. This study attempts to elaborate such interconnected issues at Mandeba Monastery, emphasizing not only cultural heritages but also mutually reflecting on natural features which are integral part of the monastery.

Interviewing and systematic observation alongside secondary sources were used to generate data which were analyzed thematically.

Being a site for incredible collections, Mandeba maintained a tradition of not only heritage conservation and benevolent communal interaction but also of ecological sustainability. The rich collections together with its spectacular location on the shore of Lake Tana enable Mandeba to have highly noticeable tourism potentials. However, Mandeba encounters such challenges as inadequate museum, safety and security problems, lack of sufficient budget, professional, parasitic animal damages, weak promotion and lack of tourist facilities which hamper both conservation and tourism development on the site, which need to be tackled for the overall improvement of the monastery.

This research is original, presenting the ground knowledge and practice regarding the relationship between heritage conservation on the one hand, and local livelihood, environmental management and tourism sustainability on the other hand, with regard to the immovable cultural/religious heritage site of Mandeba Medahinealem Monastery.

Cangaço was a form of banditry that occurred in the North-East of Brazil between 1870 and 1940. The movement has inspired many films over the years. This chapter explores the contribution of Cangaço-inspired productions to Brazilian cinema, as well as the particular characteristics of what constitutes the Cangaço genre.

Following a historical survey of the Cangaço, the films were divided into different categories and ranked in terms of relevance. Only the most important are discussed in this chapter.

The Cangaço has been portrayed in Brazilian cinema through the decades in diverse ways, dating back to the 1920s. After becoming a consolidated film genre in the 1950s, then known as Nordestern, the Cangaço finally acquired a proper structure, featuring multiple Western references among its common characteristics. In the 1960s, Glauber Rocha, one of the most prominent filmmakers of the Cinema Novo avant-garde movement, added his own symbolism to the genre. Eventually, the Cangaço was also revisited by directors who combined it with other genres such as comedy, documentary, and erotic films. Another relevant reinterpretation came in the 1990s, when filmmakers of the so-called New Brazilian Cinema offered a new view on the subject.

Despite its strong association with Brazil, the Cangaço has not been thoroughly investigated by researchers. This chapter presents a historical survey and analysis of Cangaço films, highlighting their relevance to Brazilian cinema.

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.

By reconsidering the concept of the historic environment, the aim of this study is to better understand how heritage is expressed by examining the networks within which the cultural performances of the historic environment take place. The goal is to move beyond a purely material expression and seek the expansion of the cultural dimension of the historic environment.

Conceptually, the historic environment is considered a valuable resource for heritage expression and exploration. The databases and records that house historic environment data are venerated and frequented entities for archeologists, but arguably less so for non-specialist users. In inventorying the historic environment, databases fulfill a major role in the planning process and asset management that is often considered to be more than just perfunctory. This paper approaches historic environment records (HERs) from an actor network perspective, particularizing the social foundation and relationships within the networks governing the historic environment and the environment's associated records.

The paper concludes that the performance of HERs from an actor-network perspective is a hegemonic process that is biased toward the supply and input to and from professional users. Furthermore, the paper provides a schematic for how many of the flaws in heritage transmission have come about.

The relevance here is largely belied by the fact that HERs as both public digital resources and as heritage networks were awaiting to be addressed in depth from a theoretical point of view.

The attempt to recover the international origins of social and political thought is motivated by the unsatisfactory fragmentation of modern knowledge – by its failure to account for the intimate connections between theory and history in general and its international dimension in particular – and seeks to overcome these divides. This article provides an analysis of the theory/history divide and its role for the fragmentation of modern knowledge. Theoretically, it shows, this divide is rooted in, and reproduced by, the epistemic foundations of modern knowledge. Historically, the modern episteme arises from a crisis of imperial politics in the 18th century. This analysis suggests that theory, history, and the international are products rather than origins of modern social and political thought. These historical origins thus do not provide the basis for more integrated forms of knowledge. They do, however, reveal how the fragmentation of knowledge itself simultaneously serves and obscures the imperialist dimension of modern politics.

This paper examines the limitations on monetary profit maximization assumption in Quaker businesses, historically one of England's most successful set of business people. This view challenges the central theoretical assumptions of management and strategic entrepreneurship by demonstrating the influence of religious institutional logic over the profit maximization drive in business.

Using a historical analysis of Quaker religious institutional logic, the authors demonstrate how Quakers’ religious logic of simplicity in lifestyle and equality of all people led, in turn, to actions by Quaker businesses that limited the monetary profit maximizing for their businesses. Such actions are consistent with the Quakers’ belief that linked their business activities to their religious beliefs.

The present analysis shows that English Quakers had specific beliefs, enforced by the group’s willingness to expel members that limited monetary profit maximization among Quaker businesses. Thus, the authors challenge the typical assumptions of business scholars by demonstrating that business entities can succeed economically even when they do not embrace profit maximization as their core element. This paradoxical finding has the potential to significantly expand management and strategic entrepreneurship theory.

The authors discuss how religious logic can replace profit maximization as a foundation for business. This insight enriches not only the understanding of business but also of religious institutional logic. Finally, the authors address the call for greater use of historical analysis in the management literature.

Over the last four decades, Turkey has built an elaborate social assistance regime, which provides extensive coverage of the poor but lacks some of the key characteristics of European minimum income protection systems. The purpose of this paper is to explore what ideational roots underlie the regime and how these ideas and paradigms historically shaped the structure of the regime. The paper focuses on two central social assistance legislations: the social pensions law of 1976 and the Law that established the Fund for the Encouragement of Social Cooperation and Solidarity in 1986.

Based on a discursive institutionalist approach, the paper combines a qualitative content analysis of parliamentary debates and official reports with a policy analysis of social assistance legislations in Turkey.

The paper shows that two competing policy paradigms shaped the ambivalent structure and design of Turkey social assistance regime: a welfare state paradigm and a state-organised charity paradigm. The welfare state paradigm, which perceives social assistance as a social right, was dominant in the 1970s and is embodied in the social pension programme. The state-organised charity paradigm, which aims to reinvigorate the Islamic tradition of charitable foundations (waqf), was dominant in the 1980s and is embodied in the Fund for the Encouragement of Social Cooperation and Solidarity. Today’s social assistance regime combines both elements in a curious synthesis.

The paper contributes to comparative social policy research and discursive institutionalism by uncovering the historical and ideational foundations of a largely neglected case, social assistance in Turkey.

Within the past ten years Canada has experienced a renewed interest in its architectural past. Whether part of an international trend toward architectural conservation (witness European Architectural Heritage Year, 1976), or part of a general reappraisal of all things Canadian and the development of a sense of nationalism, or the realization, painful as it may be, that the character of the urban landscape is quickly losing its familiar character, this renewed interest in our architectural heritage has surfaced, and is manifesting its presence in many ways. To any who would doubt the existence of a Canadian architectural heritage, or would quarrel with its worth, one has only to turn to Alan Gowans' prefatory remarks to his Building Canada: An Architectural History of Canadian Life:

This article examines Marx′s theoretical exploration of the oriental road of revolution. After three development stages of his theory of continuing revolution. Marx began to study the problems of the oriental revolution. His exploration makes clear that the reasons for collapse of clans of various nationalities were different. There appeared a multi‐thread development of history in the background of extending genealogy by clan societies of different regions and nationalities, which embodied the different formations of social structure and the foundations of different historical development. Marx stood for distinguishing oriental village communes from the feudal society in Western Europe, thus opening the study of the theories of the historical press of oriental society. Marx opposed the theory of historical philosophy that thoroughly turns the historical summary of the origin of capitalism in Western Europe into a general development road. Under the influence of the Narodnits, Marx concentrated more attention on the transformation of a village commune economic formation. He demonstrated that the duality of the village commune did not necessarily lead to a transition from public ownership to private ownership; it could absorb all the positive results the capitalist system had obtained without passing the Caudine Forks of the capitalist system. The author points to the world history of the continuing revolution of socialism, which is determined by the world history of capitalism. In China, this problem was solved with the theories of a continuing new democratic revolution and revolutionary development phase. The grounds of productive force for carrying out the socialist revolution should be distinguished from the criteria of productive forces for the realisation of socialism. In a certain sense, the qualitative stipulation on the criteria of socialist productive forces is “anthropological” rather than “economic”.