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In a relatively new and interesting study, a new theory was offered to explain events surrounding the Salem witch trials of 1692. According to the author of that study (Carlson), the behavior of the accusers can be explained by an outbreak of encephalitis. The purpose of this paper is to offer evidence that contradicts that hypothesis.

To these ends, this paper examines life expectancy data from the Wigglesworth 1789 life expectancy tables to reject the Carlson thesis. The current study also provides a graphical exposition of the Salem witch trials as a demand‐pull phenomenon.

According to the data, the age at‐death minus the Wigglesworth life expectancy of 28.15 years for the witch trials accusers averages between 26.4 years, a figure that is statistically significant. This result contradicts Carlson's view that the accusers encountered encephalitis. Finally, the stylized graphical model presented here provides an additional way of viewing the witchcraft episode in 1692 Salem as a demand‐pull phenomenon. Originality/value In refuting previous hypotheses about witchcraft episodes, and by offering a graphical model of witchcraft hysteria as a demand‐pull phenomenon, this study re‐focuses attention on the ethico‐economic aspects of the Salem witchcraft episode.

This paper broadens and extends the idea of organizational death by arguing that certain organizational site moves, those in which employees hold a strong place attachment to the to be left, are a form of organizational death. It argues for the utility of viewing organizational change as involving loss and including space in studies of everyday organizational experiences. Using ethnographic research (participant‐observation and in‐depth interviews with the employees) of one such organization (the “Coffee House”) and a negotiated‐order perspective, discusses employee beliefs as to how the site move should have been managed as a means to document their understanding of the move as a loss experience and as a form of organizational death.

The purpose of this paper is to make a case for an international clearing house.

The systems postulate is used: the whole is greater than the sum of the parts. Specifically, the 2007 Godley‐Lavoie model is exploited.

Domestic banking arrangements are institutionally fragile; they import stability from their central banks. In like manner, relations between central banks must be conducted under a common metric, a world money.

The paper shows that a technical argument for a multilateral clearing house will not be found. The author teases “implicit dynamics” (Stephen Turnovsky) out of national income identities.

Existing public–private partnership (PPP) literature that explicitly adopts neo-institutional theory, tends to elucidate the impact of isomorphic pressures and organizational fields and structuration on PPP projects. This paper advances this literature by presenting the institutional work and micro-level dynamics through which actors initiate and implement a new form of project delivery. The authors show how actors enact responses to institutional structuration in the expansion and transformation of an airport from a public entity into a PPP in Saudi Arabia.

The authors use a single case study design that offers an empirically rich and thick description of events such as the dynamic processes, practices and types of institutional work carried out by actors and organizations to deliver the project under investigation.

Religious symbolic work as social integration triggered system integration work, which expanded the power capabilities of individual actors leading the project. Repair work then followed to alleviate the negative effects of disempowering the agency of actors negatively affected by the PPP model and to streamline the project implementation process.

This research offers several practical implications. For PPPs to operate successfully in contexts similar to the Gulf region, policymakers should provide strong political support and be willing to bear a considerable risk of losses or minimal outcomes during the early phases of experimentation with PPPs. Also, policymakers should not only focus their attention on technical requirements of PPPs but also associate new meanings with the normative and cultural-cognitive elements that are integral to the success of PPP implementation. In order to design strategies for change that are designed to fit the unique cultural and sociopolitical settings of each country, policymakers should empower capable individual actors and provide them with resources and access to power, which will enable them to enforce changes that diverge from institutionalized practices.

This research connected the PPP literature with theoretical frameworks drawn from neo-institutional theory and power. It would be valuable for further research, however, to connect ideas from the PPP literature with other disciplines such as psychology and social entrepreneurship. PPP research examines a recent phenomenon that can potentially be combined with non-traditional streams of research in analyzing projects. Expanding the realm of PPP research beyond traditional theoretical boundaries could potentially yield exciting insights into how the overall institutional and psychological environments surrounding projects affect their initiation and implementation.

The paper contributes new insights regarding the roles of religious symbolic work, allied with social and system integration of power relations in implementing PPP projects. It suggests a theoretical shift from structures and organizational fields – macro- and meso-levels of analysis – to individuals – micro-level – as triggers of new forms of project delivery that break with the status quo.