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So let me begin with. good morning, everyone. Let me begin with the country acknowledgment the country we meet on for this World Congress is called Narm is the home of the cooling nation. Wound jury people. We acknowledged their sovereignty and pair of respects to their elders and ancestors, and thank you very much for coming so early in the morning.

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So this

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this session is brokering novel concepts into economic sociology, societal variation

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in entrepreneurship.

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This is the third joint session between our C. O. 2 economy and Society, and R. C. 3, 5. Conceptual and terminological analysis. These sessions mark the midst of an ongoing book project.

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Each paper argues in favor of one concept from another subfield or discipline that is obscured, missing, or underappreciated in the field of economy and society. In the presentation authors will make a theoretical argument of how our knowledge of economic life would be enhanced by brokering in the concept and providing empirical research to illustrate their argument.

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we were reserving 30 min, for at the end of for discussion. So please write down your questions or comments, and I will

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ensure that we have enough time for everyone to be able to, both online as well as offline to be able to share their questions or share their ideas, and then we'll hear from each of the presenters.

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 My aspiration is for each member of the audience to leave the session with at least one new concept that they could potentially use in their own research, and for each author to leave with ideas on how to improve their papers.

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So without further ado.

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our very first speaker

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we've got. We have 4 speakers. Each has 20 min. Our first speaker is Christopher Chase Dunn, presenting a co-authored paper. with title de-globalization conceptual issues in long-term global social change. Would you like to share your screen, Chris?

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Christopher Chase-Dunn: Yes.

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Christopher Chase-Dunn: can you see it?

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Christopher Chase-Dunn: We can. And we can see you as well. Oh, nice.

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Christopher Chase-Dunn: The floor is yours.

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Christopher Chase-Dunn: and also for getting elected to the Executive Committee of the

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Christopher Chase-Dunn: International Sociological Association. That's great.

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Christopher Chase-Dunn:  okay. Aaron

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Christopher Chase-Dunn: wants us to talk about new or

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Christopher Chase-Dunn: misunderstood concepts. And

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Christopher Chase-Dunn:  I've tried. I've actually written a version of this paper that I sent him. But and since I wrote it I realized I tried to bite off way too much. So I'm going to cur. I'm going to carve down what it is I'm really trying to do in this paper in another version that I will send to him

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Christopher Chase-Dunn: later. But let me explain what's going on for those of you who haven't seen that

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Christopher Chase-Dunn: what?

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Christopher Chase-Dunn: I've got a bunch of slides here which are basically limit.

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Christopher Chase-Dunn: trying to figure out how to advance the screen here.

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Christopher Chase-Dunn: Huh!

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Christopher Chase-Dunn: Aaron, you have any idea how I should make my

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Christopher Chase-Dunn: oh, there it is. I just it's up and down. But I got it.

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Christopher Chase-Dunn: Okay, this is a bunch of gobbles that I'm going to  discuss in a minute.

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Christopher Chase-Dunn: so I'm dealing with the concept of globalization.

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Christopher Chase-Dunn: And the idea. The new idea of de globalization in this paper.

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Christopher Chase-Dunn: And the big idea is that the term globalization has evolved in social sciences and in economic sociology to mean basically 2, 2 rather different things.

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Christopher Chase-Dunn: Now also means some other things. But I'm I'm I'm simplifying. And

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Christopher Chase-Dunn: into thinking about globalization as

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Christopher Chase-Dunn: one, a structural feature of

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Christopher Chase-Dunn: in network terms, a set of nodes. But I study world systems. So the set of nodes I'm studying was basically the whole global system

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Christopher Chase-Dunn: with multiple nodes being individuals and organizations and settlements and

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Christopher Chase-Dunn: polities and international organizations and all that. The whole

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Christopher Chase-Dunn: world system is the unit of analysis here.

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Christopher Chase-Dunn: what I will also explain to you is, I do something a little bit different from that idea, because I, a lot of people, do try to study the whole world system.

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Christopher Chase-Dunn: But what I do is I compare the contemporary modern world system to earlier smaller systems

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Christopher Chase-Dunn: as we go back in time. Transportation technologies and communications technologies aren't as effective. And so the real interactional systems in which people live are, we're smaller.

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Christopher Chase-Dunn: And so I'm taking a, I'm I'm using an anthropological framework to study the modern world system that includes these earlier systems. And I'm going to do that with the idea of globalization. Okay?

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Christopher Chase-Dunn: But the the thing. The Pr, the first problem is, there's really 2 meanings of globalization. One is globalization as connectedness. Connectiveness is a feature of all

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Christopher Chase-Dunn: networks. They're either more. They can be either more or less connected. Okay, to think in the abstract terms as a network, as a set of nodes.

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Christopher Chase-Dunn: the nodes can all be connected to one another directly, or

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Christopher Chase-Dunn: they can not only be connected to a few other nodes. and

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Christopher Chase-Dunn: you can turn that into a variable characteristic degree of connectedness.

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Christopher Chase-Dunn: And people who study networks to that. If the network we're talking about is the whole global system, you do the same thing you think about

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Christopher Chase-Dunn: globalization is the degree of connectedness meaning more connectedness is more globalization.

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Christopher Chase-Dunn: less connectedness is less globalization. And there are various ways to empirically operationalize degree of connectedness.

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Christopher Chase-Dunn: It's an objective feature of the system depending on what you mean by connectiveness. But what I'm doing in this paper is mainly talking about economic interaction and specifically

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Christopher Chase-Dunn: world trade and world investment. So there's 2 types of economic globalization. Globalization also means a lot of other

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Christopher Chase-Dunn: different things.

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Christopher Chase-Dunn: And I called that structural globalization or

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Christopher Chase-Dunn: so called de facto globalization. Following some

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Christopher Chase-Dunn: some Swiss economists who have done a lot of data gathering and produce a

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Christopher Chase-Dunn: a, A ongoing updated data set on measuring structural globalization.

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Christopher Chase-Dunn: The empirical study of that started mainly with

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Christopher Chase-Dunn: the quantitative study of it started with economic historians.

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Christopher Chase-Dunn: And they are still sort of the key people who study changes in the degree of economic connect in this over time over rather long periods of time.

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Christopher Chase-Dunn: And this operation, the Kf measuring globalization project in Switzerland is bunch of

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Christopher Chase-Dunn: his, a bunch of economists who are have operationalized different types of connectiveness.

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Christopher Chase-Dunn: And it's a very useful dataset. It's similar. It uses similar approaches to stuff that I did earlier in my work

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Christopher Chase-Dunn: on changing degrees of economic globalization.

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Christopher Chase-Dunn: But the other big idea of globalization is

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Christopher Chase-Dunn: sort of ideological and

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Christopher Chase-Dunn:  institutional

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Christopher Chase-Dunn: ideologies about

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Christopher Chase-Dunn: that are that are hegemonic in the world system. So that's a very different meaning.

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Christopher Chase-Dunn: And here

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Christopher Chase-Dunn: the people who think about globalization that way are basically studying what you most of them basically study what we call neoliberalism. Okay. which is really a political and economic development ideology that emerged in the seventies and eightys and sort of became hegemonic

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Christopher Chase-Dunn: in among the powers that be And it was some politicians and some some academic

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Christopher Chase-Dunn: theorists who came up with ideas about the way the world economy should be structured

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Christopher Chase-Dunn: and then got policies adopted by the International Monetary fund and the World Bank and other things like that. So you can study neoliberal ideology. It's rise. And it's development. Okay.

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Christopher Chase-Dunn: And it's a very different meaning from

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Christopher Chase-Dunn: the de facto connectiveness of the world economy.

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Christopher Chase-Dunn: Okay. Sometimes people do both of these things. But in this, in this paper. in this conceptual paper, I want to distinguish between those 2. So I'm going to talk about connectedness as an objective feature of the world economy.

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Christopher Chase-Dunn: I mean globalization in that sense and globalization as hegemonic developmental ideology.

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Christopher Chase-Dunn: which is about neoliberalism, basically distinguish between these 2 and separate them and talk about them separately. But I'm also in this paper trying to do both.

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Christopher Chase-Dunn: Which is why I mentioned the business about biting off too much

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Christopher Chase-Dunn: to try to chew. Because I try. I also in the version, I said to Aaron, was trying to deal with the problem of hegemonic ideologies in a evolutionary context, thinking about

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Christopher Chase-Dunn: how

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Christopher Chase-Dunn: ideas that are become institutional, wise, and are espoused by the most powerful actors in world systems go back in time. But this leads to a whole big discussion, not just about what we think of as political ideology, but it also a religion and all kinds of things. And I tried to bite that chunk off. But it's too big a chunk to bite off. Okay.

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Christopher Chase-Dunn: I I I know something about it, but I don't think it makes sense to try to write a paper about that. And the other thing I want to study here or discuss is which is just

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Christopher Chase-Dunn: objective connectedness.

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Christopher Chase-Dunn: So basically, I have a new. a new way of slicing all this for the paper that I'm going to write for Aaron. I was just. I'm not going to deal with the evolution of

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Christopher Chase-Dunn: hegemonic ideologies. I'm going to basically focus on neoliberalism which I there's a lot to say about. But Aaron only wants 6,000 words. He doesn't want 600,000 words. So I'm going to talk about that.

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Christopher Chase-Dunn: and then mentioned that this raises the issue of how hegemonic ideologies themselves have evolved.

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Christopher Chase-Dunn: and the issue of how that is or is not connected to objective connectiveness. Okay. anyway, that's the setup.

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Christopher Chase-Dunn: The the first thing to think about here is Aaron that wants us to deal with

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Christopher Chase-Dunn: new concepts

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Christopher Chase-Dunn: and de- globalization is a new concept.

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Christopher Chase-Dunn: If we're thinking about it in terms of the objective

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Christopher Chase-Dunn: the objective connectedness, the good degree of objective connectedness. The reason is because most people think that kind of globalization is just an upward trend.

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Christopher Chase-Dunn: But the real truth is, it's not just an upward trend. It's both a trend and a cycle. As you can see in this in this graph that I'm I'm showing you here. This is a graph of the ratio

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Christopher Chase-Dunn: of Internet, the value of international trade to the global Gdp, since 1,830, from 1,830 to 2,021, which is the most recent year. I can get estimates of those 2 numbers

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Christopher Chase-Dunn: for the whole world system

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Christopher Chase-Dunn: from the World Bank. Basically. Okay?

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Christopher Chase-Dunn: the first up until 1,870, or in 1,970. Excuse me, I coded this stuff myself from a whole bunch of historical sources. And then

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Christopher Chase-Dunn: from, I think, 19,

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Christopher Chase-Dunn: 1,970, the World Bank starts producing these numbers. And there I actually have both the numbers. I coded up to 1,994, and the

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Christopher Chase-Dunn: numbers that I get from the World Bank. So there's an overlap between the 2, and you can see if you look carefully at those red and black dots.

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Christopher Chase-Dunn: They're not perfectly correlated, and I'm not I I. That's partly because it's a slightly different way of operationalizing trade. But also I'm not quite sure why. All right.

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Christopher Chase-Dunn: it's doing sort of the same thing. But it's not exactly the same, and I do, and that's the overlap there. There is a pretty high correlation between those numbers during that period.

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Christopher Chase-Dunn: anyway, this shows you pretty much the degree of connectedness. If you look at international trade of the whole world system since 1,830, and you can see it does go up. So what I think, the thing that everybody thinks that global there's more globalization is true.

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Christopher Chase-Dunn: But what most people don't know is, there's also periods in which it doesn't go up and periods rather large periods in which it actually goes down.

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Christopher Chase-Dunn: That's what I mean by the globalization. Okay? And that's why this is a new idea.

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Christopher Chase-Dunn: I will just say. if you think about the other meaning of globalization as hegemonic ideology.

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Christopher Chase-Dunn:  the globalization is not a new idea.

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Christopher Chase-Dunn: There have been people advocating the globalization all along.

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Christopher Chase-Dunn: And they some still are. And more are now okay. It's basically protectionism and stuff like that it's an economic

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Christopher Chase-Dunn: but Turkey at the national level independence rather than deep and interdependence.

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Christopher Chase-Dunn: And that's an old

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Christopher Chase-Dunn: story.

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Christopher Chase-Dunn: Countries have been either advocating that or free trade, for that has changed a lot over time. And lately more countries are talking about economic or to autarchy, including the United States.

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Christopher Chase-Dunn: So

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Christopher Chase-Dunn: you can think about de globalization

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Christopher Chase-Dunn: from the ideological point of view. In which case it's not in the way there's people been advocating this. And it's not just economic nationalists and people on the right. A whole bunch of

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Christopher Chase-Dunn: people who think about

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Christopher Chase-Dunn: The inequalities in the world are worried about the

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Christopher Chase-Dunn: ways in which the global North has power over the global South. And a whole bunch of those people who focus on that had been called calling for something called the linking for a long time. And de-linking is basically de-globalization. Okay.

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Christopher Chase-Dunn: they want to protect

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Christopher Chase-Dunn: this. The polities in the global South from the power of the economic and military and political power of the countries of the global North by increasing the autonomy of those countries

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Christopher Chase-Dunn: and sometimes advocate

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Christopher Chase-Dunn: African unity, or sometimes they just are talking about national authority. Okay? So there's an ideology there. Comrades of mine who, like some may I mean, wrote a book called De-linking, which is basically advocating

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Christopher Chase-Dunn: de-globalization.

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Christopher Chase-Dunn:  but

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Christopher Chase-Dunn: okay, back to

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Christopher Chase-Dunn: that's there's there's a difference between ideology and between what actually happens in the world economy which is not ideology. The Kf project that I mentioned in Switzerland

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Christopher Chase-Dunn: operationalize both.

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Christopher Chase-Dunn: They call it de facto globalization and des your globalization. Your globalization are the policies

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Christopher Chase-Dunn: that nations are advocating. It's not what really happened. It's what they're saying they want and what they're saying they're trying to do. And they measure that and show how that changes over time. The interesting thing about that is, it doesn't change a lot over time. It goes up, but it goes. It doesn't go up in this way. It's not a real bumpy sequence. Okay?

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Christopher Chase-Dunn: And

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Christopher Chase-Dunn: the other thing that you may or may not be able to see at the end. Oh, I'm going to show the next slide.

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Christopher Chase-Dunn: Well, my  okay, this is the same

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Christopher Chase-Dunn: sequence I showed in the earlier slide, but just focusing on what happened since 2,011, or since 2,007. I'm sorry. Okay.

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Christopher Chase-Dunn: because I just wrote a paper with my co-author, you how well! And another co-author Alexis Albert, as it was published in the journal called Social Sciences, 5 min to figure out whether

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Christopher Chase-Dunn: what can you?

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Christopher Chase-Dunn: Oh, I I I've got 5 min. You say, Aaron, okay, Gotcha. trying to figure out whether the period since 2,007, 2,008 is another period of the globalization in the objective sense or not. And this is what happened up between 2,007 and 2,021.

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Christopher Chase-Dunn: Regarding that meas that I was telling you about basically trade globalization.

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Christopher Chase-Dunn: and there was a big, you can see what happened. There was the big drop in 2,008. This is the global financial crisis. Then it recovered, and then it went down again, and then it recovered. Then it went down again, and then between 2,000. 22,021.

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Christopher Chase-Dunn: It went up again, and we're waiting for the World Bank to produce numbers that we can use for 2,022, and I don't know what's gonna happen here in the paper that we had published. We can. We concluded that because this period

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Christopher Chase-Dunn: is in many other ways similar to earlier periods that that slide I showed you so similar Whoa wait

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Christopher Chase-Dunn: similar to other periods

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Christopher Chase-Dunn: of the globalization, or at least plateau's that it may be true that we are now in a period of de globalization. Once again, okay, we don't conclude that

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Christopher Chase-Dunn: definitively, because you can see.

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Christopher Chase-Dunn: the empirical evidence is a little weird. Okay with it keeps recovery and going back up. And so that could be another period

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Christopher Chase-Dunn: where it's kind of flat for a while, or it could be we could it? It kind of depends on what happens in 2,022 and 23 and 24, and

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Christopher Chase-Dunn: because we don't really have enough time yet for these to compare with these earlier periods.

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Christopher Chase-Dunn: We don't have data about the future. Sorry about that. But we're working on

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Christopher Chase-Dunn:  anyway, that's that paper. this divides the period since 1,830 up into Plateau's

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Christopher Chase-Dunn: periods of globalization for the de globalization.

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Christopher Chase-Dunn: And then the paper that we wrote goes through and discusses each of those and what was going on in the world economy. Okay? And what accounts for what? And so on.

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Christopher Chase-Dunn: you can see there, there's a cyclical pattern here that that's but it's the big discovery that makes this a new concept, is it?

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Christopher Chase-Dunn: It's a cycle as well as a trend. Okay, most people don't know that about globalization. So we're on to something new here. Now, the economic historians who invent more or less with the big ball carriers. And all this do know about that. And they've been also discussing it a lot.

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Christopher Chase-Dunn: How am I doing on time, Aaron?

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 I sorry for the toy. you are at 2 min.

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Christopher Chase-Dunn: all right. The other issue that I try to raise about neoliberal neoliberalism.

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Christopher Chase-Dunn: oh, then I go back and discuss

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Christopher Chase-Dunn: this kind of network

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Christopher Chase-Dunn: idea of objective globalization in comparative perspective, looking at earlier world systems. And then in the paper that I wrote for Aaron. I try to deal with the ideological problem, but I bid off way too much here.

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Christopher Chase-Dunn: Basically, hegemic ideologies were all about religion up until relatively recently, tell the discovery of of the sovereignty of of people and legitimation from below, and all that.

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Christopher Chase-Dunn: So trying to talk about neoliberalism and all these earlier ideologies is really biting off a big junk. It's very interesting, but I can't do it all in one paper. So that's why, I've decided to just focus on

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Christopher Chase-Dunn: neoliberalism. And and the idea of the linking

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Christopher Chase-Dunn: relative to neoliberalism is an ideology, is it is what we call the globalization project. It's Reg as a bachelor. And basically okay.

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Christopher Chase-Dunn: But then there's also other people who advocating

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Christopher Chase-Dunn: going, critiquing that and saying all the problems that cause and so on. anyway, I'm not gonna

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Christopher Chase-Dunn: deal with really cool things like earlier state formation. And we're religions and so on. It's just too much. And the world revolution of 1,789, which was

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Christopher Chase-Dunn: a big deal. That's when that's when modern secular humanism. more or less. was asserted and has been spreading since then. It's the extension of citizenship.

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Christopher Chase-Dunn: 2

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Christopher Chase-Dunn: non elites and the idea of sovereignty of popular sovereignty. And

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Christopher Chase-Dunn: basically we've been living in a period for the last several 100 years, in which that

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Christopher Chase-Dunn: way of thinking about sovereignty gets more and more institutionalized. But it's but but it's interestingly, not always an upward trend.

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Christopher Chase-Dunn: I I had a whole bunch of stuff here, but I don't have time to talk about, but it was really cool. I'm sure you're all interested in.

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Christopher Chase-Dunn: I'm I'm kind of out of time here, so I don't. The the. The. What I want to do eventually is talk about. What are we the situation we're in now.

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Christopher Chase-Dunn: in which it's probably de globalization and how to get through

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Christopher Chase-Dunn: the time of troubles which are going to be the next 30 years the situation in which us he hegemonic the client, is happening. And there's multi polarity and all kinds of interesting things going on, and also a big crisis because of climate change and all that stuff.

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Christopher Chase-Dunn: But I don't have time to get into all that. So I'm just going to quit now.

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Thank you very much, Chris.

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All right.

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Christopher Chase-Dunn: Okay, Chris, could you please stop screen sharing your your screen? There we go.

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All right. so please hold your questions for the end. We'll definitely have time for discussion. Our next speaker is Maya Schmidt, who is, I am so grateful for that you're presenting at so painfully early in the morning, particularly by the time discussion comes, and she'll be presenting on the concept of sharing. You may feel free to share your screen, and you have 20 min. Thanks, Mike.

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Mayya Shmidt: thank you so much. Aaron.

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Mayya Shmidt: Great.

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Mayya Shmidt: So hmm. Let me just share my screen again.

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Mayya Shmidt: Okay, it worked a couple of minutes ago, so I wonder why it doesn't. Now

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Mayya Shmidt: let me just try once again.

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Sure, no worries

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Christopher Chase-Dunn: perfect.

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Mayya Shmidt: Yes, I think it works

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at the moment. We can also see the small ones on the side. Are you able to make it

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Mayya Shmidt: share my screen completely?

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Mayya Shmidt: Do you see? Now.

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yeah, that's great for things.

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So

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Mayya Shmidt: Hi, my name is Maya Schmidt. I'm a doctoral candidate at the Department of Sociology at Obsolete University, Sweden.

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and I'm writing my dissertation on the

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Mayya Shmidt: on the concept of sharing economy. And I'm looking on the organizational side of it. But today I'm going to present

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Mayya Shmidt: my theoretical attempt to unpack the concept of sharing understood not only as in sharing economy, which is a very narrow and empirical phenomenon of the age of ours, but also as a

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Mayya Shmidt: as a mode of exchange on its own

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Mayya Shmidt: kind of neglected and economic sociology, but revived in economic anthropology.

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Mayya Shmidt: So we might have observed how much sharing we do these days. So we share our emotions with our near and dear. We share photos on Facebook, etc., etc.

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Mayya Shmidt: But the utmost visibility concept of sharing gained in the context of sharing economy, which is

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Mayya Shmidt: described very simply for-profit and nonprofit. Peer-to-peer sites, serving individuals in

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Mayya Shmidt: offline exchanges.

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Mayya Shmidt: The typical example of such effort would be a platform like Airbnb intermediating short term rentals under the label of sharing economy.

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Mayya Shmidt: So

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Mayya Shmidt: This phenomenon became specifically visible after year 2,008, which is connected with

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Mayya Shmidt: I need to do more with less

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Mayya Shmidt: exemplified with occupy Wall Street movement. Then. as I mentioned the typical example of

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Mayya Shmidt: such an economy, Company Airbnb was founded back then  And the sharing economy.

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Mayya Shmidt: appeared in the context of open source movement with sharing of a codes freely and openly on Internet.

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Mayya Shmidt:  however.

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Mayya Shmidt: when

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Mayya Shmidt: understood, set in in such a narrow manner, in connection with

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Mayya Shmidt: for profit businesses or open source movement.

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Mayya Shmidt: but specifically with platform companies and

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Mayya Shmidt: these types of businesses sharing becomes a contradiction in terms, because it

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Mayya Shmidt: comes associated with kind of

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Mayya Shmidt: selling

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Mayya Shmidt:  on selling. But

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Mayya Shmidt:  So we we attach very positive meaning to sharing, we see, sharing as something homely and free. But then.

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Mayya Shmidt:  it requires another meaning with the coming with with this comp corporation, so we understand it as selling for free, or something like that. So semantically, it becomes a

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Mayya Shmidt: contradiction in terms which

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Mayya Shmidt: needs to be further unpacked.

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Mayya Shmidt: Let me now see how to. So

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so with this paper which I present, I aim to

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Mayya Shmidt: first of all address, how sharing, as a mode of exchange, first appeared in major debate between historically different ways of organizing economy.

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and became a mode of exchange of its own.

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Mayya Shmidt: and to this, and I rely heavily on anthropological literature.

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and then I try to explore how sharing a quite different meanings historically and

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Mayya Shmidt: how we, how it end up being understood in the context of sharing economy, and how this meaning transformed in the digital age of ours.

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Mayya Shmidt: So let us just begin with the

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Mayya Shmidt: assumption that market economy is a product of

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Mayya Shmidt: late modernity.

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Mayya Shmidt: previously to our time, no economy has ever existed that even in principle, was controlled by markets which is exemplified by works of Karl and other

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Mayya Shmidt: substantivist economic anthropologists. So

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Mayya Shmidt: example, he wrote about 3 distinct patterns or institutional forms of organizing economy, market red distribution and reciprocity.

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Mayya Shmidt: which is

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Mayya Shmidt: reciprocity. It a guiding principle for gift giving  gift. Giving is something very important in this concept as a mode of exchange, and as a way of organizing economy. It is something that we may find in works of different economic anthropologists. Marcel Moss being the leading figure in this list.

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Mayya Shmidt: and typically

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Mayya Shmidt: sharing

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Mayya Shmidt: as an act of.

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Mayya Shmidt: you know, giving and receiving would fall under the label of

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Mayya Shmidt: gift exchange practice.

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However.

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Mayya Shmidt: there is a

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Mayya Shmidt: There are

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Mayya Shmidt: some significance. There are some significant differences between these types of exchange gift and sharing. First of all.

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Mayya Shmidt: most specifically, gift giving

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Mayya Shmidt: is a gift giving creates obligations such as in

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Mayya Shmidt: Marcel Moss, who wrote about 3

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Mayya Shmidt: 3

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Mayya Shmidt: partite obligation to give, to receive, and to

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Mayya Shmidt: hold in possession for for some time, which in turn

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Mayya Shmidt: reinforce social bonds between community strength and the links between the members of community and give

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Mayya Shmidt: way to other mode of interaction between the members of community. To put it simple, we give to

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Mayya Shmidt: make friends, for example.

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Mayya Shmidt: sharing as anthropologists right is

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Mayya Shmidt: free of such and obligation. So in some anthropological literature, sharing as a

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Mayya Shmidt: motive exchange on its own.

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Mayya Shmidt: is defined as

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Mayya Shmidt: allocation of economic goods and services without calculating returns within a social group

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Mayya Shmidt: and patterned by the general role structure of the group.

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Mayya Shmidt: or, simply put allowing others to take what is valued, giving away what you can

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Mayya Shmidt: use yourself.

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Mayya Shmidt: So

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Mayya Shmidt: moving closer to revealing what the concept of sharing is

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Mayya Shmidt: in economic anthropology.

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Mayya Shmidt: It is also characterized by non-reciprocity. So it is sharing is not something that should be returned

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Mayya Shmidt: compared to gifts that that test such an informal.

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Mayya Shmidt: nor more in an obligation to be returned back.

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Mayya Shmidt: Then The reason, expectation that the recipient would initiate sharing, and not the giver

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Mayya Shmidt:  In sharing it is emphasized that

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Mayya Shmidt: the give her and receiver has personal autonomy compared to gift giving which

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Mayya Shmidt: emphasize and creates keen like relationships for giving.

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Mayya Shmidt: And, most importantly, sharing is perceived as situational opportunity in economic anthropology rather than a sort of contractual obligation. So

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Mayya Shmidt: It's not something that again, due to a non reciprocal manner of it. It doesn't create this evil circle of giving, receiving, back, giving back, receiving back, etc., etc.

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Mayya Shmidt: So

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Mayya Shmidt: technically, this purely anthropological understanding of sharing

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Mayya Shmidt: has nothing to do with the sharing economy or this types of network digital sharing that that we

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Mayya Shmidt: speak a lot of today.

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Mayya Shmidt: So let us now see how the, how, how sharing, acquired this meeting in the age of ours.

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Mayya Shmidt: So this, the emergence of the verb to share dates to sixteenth century.

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Mayya Shmidt: or at least Oxford English dictionary dates the emergence to the dates.

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and it meant to

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Mayya Shmidt: cut into parts or to divide in this meaning.

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Mayya Shmidt: sharing. First of all, sharing implies an active practice of distribution. Something needs to be like the cake caught into ports and distributed to guests at a party.

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Mayya Shmidt: It is also a 0 some game. So if something is divided and shared enough, so nothing is

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left so to see.

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Mayya Shmidt: And it's also in place

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Mayya Shmidt: sharing of tangible objects, something that

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Mayya Shmidt: we can cart into parts

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Mayya Shmidt: and to divide to to share among

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Mayya Shmidt: people.

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Mayya Shmidt: Oxford, English dictionary presents, and not yet another meeting to have something in common with something.

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Mayya Shmidt: and in this sense sharing. lose the

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Mayya Shmidt: ability to to be a 0 sum game

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Mayya Shmidt: It is also a distributive meaning to have something in common with something. However. it also implies sharing of something in tangible, as we can have common interests or beliefs.

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Mayya Shmidt:  then.

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Mayya Shmidt: in moving

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Mayya Shmidt: further to lay modernity and the rise of individualism. The third meaning attached to sharing

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Mayya Shmidt: is an act of communication. such as sharing

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Mayya Shmidt: feelings, sharing emotions so or

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Mayya Shmidt: how it is defined, imparting one's inner state to others.

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Mayya Shmidt: In this sense,

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Mayya Shmidt: sharing

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Mayya Shmidt: loses the distrib distributed logic, and requires this communicative logic.

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Mayya Shmidt: Furthermore, the accents which is to intangible objects, such as feelings, emotions, or even fuzzy objects that we cannot describe. So to say, we communicate by sharing, so we don't necessarily have to have an object to share.

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Mayya Shmidt: And this meeting in

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Mayya Shmidt: well, the digital era of ours transformed into

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Mayya Shmidt: even more fuzzier

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Mayya Shmidt:  a sense of the word as a mode of participation in social networking sites where we don't even need to be told

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Mayya Shmidt: what to share exactly such as Facebook slow can

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Mayya Shmidt: pushes us to share with people in our life.

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Mayya Shmidt: we we're not even told what we need to share.

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Mayya Shmidt: So

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Mayya Shmidt: these

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Mayya Shmidt:  so these highlights, distributive and communicative logic of of sharing, and both of tangible and intangible

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Mayya Shmidt: objects.

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Mayya Shmidt: So let us move on.

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Mayya Shmidt: If we then

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Mayya Shmidt: try to compare this different understandings of sharing.

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Mayya Shmidt: it is evident that.

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Mayya Shmidt: do you? Roughly. Compare the

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Mayya Shmidt: pre-modern and modern forms of sharing to depart with so

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Mayya Shmidt: this pre modern forms of sharing that are typically synonymized with gift, giving practices, have roots in

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Mayya Shmidt: moral economy, have. This distributive and quite primitive logic of dividing into parts has a very straightforward object of sharing, such as food or communal infrastructure. So a pie that can be divided into parts and distributed

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Mayya Shmidt: sharing exist in kinship based groups. It's not the anonymous masses of people on the Internet.

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Mayya Shmidt: These are tightly neat communities.

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Mayya Shmidt: and the practice of sharing was social and now altruistic. That is something that that is done for the sake of

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Mayya Shmidt: altruism or good will

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Mayya Shmidt: on the opposite we may see that modern forms of sharing are networked and distributed so

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Mayya Shmidt: can exist, and on any level of social integration

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Mayya Shmidt: highly embedded in market economy

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Mayya Shmidt: can mean different things. So

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Mayya Shmidt: yes, thank you.

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Mayya Shmidt:  So the digital age introduced us to sharing of both tangible, intangible objects, emotional states, even fuzzy objects.

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Mayya Shmidt: such as life, world belief, etc.,

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Mayya Shmidt: sharing relies heavily on information and communication. Technology and

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Mayya Shmidt: sharing happens absolutely irrespective of the social structure of the group, or a structure of relations between members of the group

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Mayya Shmidt: and

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Mayya Shmidt: sharing again became distributive in the context of sharing economy, which is

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Mayya Shmidt: the empirical

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Mayya Shmidt: example that I study in my dissertation.

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So

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Mayya Shmidt: I'll just and probably here

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Mayya Shmidt: with this comparison, so I won't be digging more into this sharing as in sharing economy.

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Mayya Shmidt: But

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Mayya Shmidt: I'll just finish here on this comparison and say that

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Mayya Shmidt: the sharing economy

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Mayya Shmidt: example brings one more bullet point to this list of modern forms of sharing.

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Mayya Shmidt: namely.

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Mayya Shmidt:  Today's sharing economy went outside of the

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Mayya Shmidt: borders of close, knit-tight communities to a broader digital community of anonymous peers. So

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Mayya Shmidt: each one of us in Australia, in Sweden, in California may open their apps and will find an object to share on Airbnb or a similar site.

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Mayya Shmidt: So this brings a principal novelty of today's sharing, which has been duped. Stranger, sharing

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to depict how the sites and platforms and communities

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Mayya Shmidt: facilitate sharing between people who do not know each other, and who like any common connections. So that is particularly interesting.

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Mayya Shmidt: We don't need any. All of particular objects to share. But we don't need to

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Mayya Shmidt: know people with whom we share. So that is something very.

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Mayya Shmidt: very novel. So with that being, said, I what? Stop here. So I

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Mayya Shmidt: well, I'm looking forward for your questions, for discussing this short contribution of mine, and thank you so much for your careful listening for your attention.

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Thank you very much.

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Mayya Shmidt: Thanks.

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And just as a reminder, in addition to that, we have a time at the end for discussion. We're leaving 3 min. All of the presenters will also have an opportunity to provide comments or questions for each other. So first, I'll take you from the audience. If anyone shows up online, I'll provide them that opportunity. But then you will have that opportunity as well.

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So now I'm we're going to those of you who are online. Your faces are going to be hidden because we're switching to Quentin Snapper, who is here. You'll have to, since I don't have an it person. You'll have to bear with me for a moment.

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See if I can figure out how to do this. Yes, nice.

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 Should they ask. So your you you didn't upload a presentation. You don't have a Powerpoint, do you?

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Well, you do.

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It is my! Oh, you did this morning. let's see what happens if I click it.

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Yes, beautiful, all right. So thank you very much, Quentin, for coming, and the floor is yours.

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Thank you.

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So. Hello, everyone. So first of all, I'd like to thank the organizer for arranging this sessions, and especially Aaron Pitlock.

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the the paper I'm presenting today stems from my struggle to find an appropriate framework during my Phd phases. It's the first time I really put everything together. So really open to any kind of remarks to to improve it. So During my Phd. Conducted a field work in a very small market town, 4,000 inhabitants located at the west of France to work on rural shopkeeping.

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these are very small shops without or with one on 2 employees often run by female shopkeepers, and it's a bit like every culture you've got this constant intermingling between the domestic and market spheres some shopkeepers work direct. If I leave directly on the premises. work, as couples are, receive help from their children's. Who's Some shops are handed over in the family successions, but most often created, or boats to to stranger.

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I was already looking for an a propagate Framework to to capture! How this domestic family and business spheres quite intertwined in the small firms.

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and there are 2 major concepts in the literature which I found both in satisfactory for different reasons. The first one to the most obvious in the concept of family business. It's a very widespread and management literature, and it's pretty straightforward. everyone knows what a family business is. It's a it's a business where family members are involved.

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But if you try to define it more precisely, then things gets much more trickier, because There is no consensus of the literature as to what a family business is. For some you need some family participation in the firms, for others. You need at least that 2 members of the same family are involved in the firm and the family succession to the next. generations.

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So it's a very broad and quite fuzzy concept which includes, as well as a small corner shop as well as public traded corporation. So it's it's very large. And beyond this debate there is an underlying uncertainty as to the relevant boundaries of the family and the firms. What's the family in a family business?

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And usually Scholars tend to consider the family only to the extent that its members are directly involved in the business, and thus living the domestic sphere, and especially the paid work of women on the backbounder.

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The second available concept come from the French literature's anthropological literature on family relationships. That's the concept of Mizzuni. And I'm sorry it's quite pen translatable in English. So I will settle for a household for claritistic.

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But just keep in mind that this is unsatisfactory, since the concept was precisely developed to move away from statistical units.

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This concept of household or a misunderstanding it works, was kind by Florence-meel as an attempt to clarify this blurry notion of family just by distinguishing the kin.

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Your extended networks of related the line of descent which connects generation through material and symbolic affiliation. And this household that is the daily relationship with the people you live with, with, with a few exceptions. So The blood, the name, and the everyday.

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and this concept, the the concept of household referred to a group of productive corporations which share resources, tasks, and objective. What binds them is This the nature of their exchanges that follow. A logics of spiral, of gifts like the relationship between parents and their children's. The services and gifts are unaccounted for and not subject to strict reciprocal obligation.

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basically. you don't keep scores of what you do for your children, and the members of the household do not always live together. For example, if you have a student child, but is still depending on your resources, or even belong to the same family. For example, in this very specific case of quasi-quinship relationship.

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So it's a very flexible concept that also has the advantage of coming from a feminist materialist approach that pay attention to the unpaid work of of women.

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So that's why a lot of French scholars use it to study small businesses, which is very interesting, but not completely satisfactory. When the business gets a little bit more complex, especially when you have employees that that doesn't cut work, quite work work.

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So it's kind of the opposite problem, as the family business research, because here you tend to lose sight of the family side of the business side of the this configuration.

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So my solution with therefore, to go back to a much older concept. The concept of the house which stems from a peasants, anthropology, anthropology, a family, and, of course, history of nobility. Which studies a family decent and a States translation.

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It's a pretty old-fashioned concept, especially in French peace and studies, because it was mainly used to study this very specific system of its States transmission to the eldest son, which used to be a practice in the south of France.

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and that you can, for example, find it the very early failed work of the 1,900 sixtys. But in my opinion there is room to reinvest and re-vigorate the concept, and as a starting point I'm building on the definition given by crudely, this course. It's a bit long.

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The house refers to a corporate body holding an estate made of of both material and material and wealth which perpetuate itself through the transmission of its name. It's goods, and it's titled down the real or imaginary line. Consider legitimate. As long as this continuity can express itself in the language of kinship or affinity, or most of. Of.

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From this definition I only keep the idea of a symbolic and physical, distinct, constitutive of a cooperative body which is handed over through political and symbolic struggles which socially construct the line of this sense by reproducing the model of kinship. It's going to make sense later, I promise you.

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So, to sum up, my proposal to study entrepreneurship consist of going back to this old-fashioned lineal piece and house, but by building on the household perspective that I mentioned before.

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the objective is simply to to to provide a consistent and versatile framework to study, first.

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the day-to-day productive work within both the the market and the domestic spheres in a kind of horizontal analysis, and second, of the transmission of the business over time, either within or outside of the family, in a more vertical and diachronic perspective.

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so it may come as a surprise after all this. But the concept of the house is actually pretty simple. It's just a business and a household in the sense of misunderstanding just put together.

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I define it as a group of productive cooperation that ensures, directly or indirectly, the daily management of a symbolic and material estate, revolving around the market activity.

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This estate represents a cooperative body endowed with a name and a reputation that outgrows its individual members and may or may not. That's only a possibility, but handed over through an act of symbolic affiliations.

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our members of the House, all the people who contribute on a daily basis to its market production and or live off its revenues.

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That includes obviously business owners, but also their spouse children, regardless of their involvement in the business. but but also the employees who belong to the house without being involved in the spiral of the gifts of the household, but also other related, for example, retired parents, or even friends who make common calls with the business owners. I'm gonna to show you this. So this framework is is basically just a toolkit that you can adjust to any kind of situations, but which, most specifically the the emphasis on 3 dimensions.

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first, the shifting boundaries between the domestic and market sphere. Second, the monetary, productive, and reputational interoperances between these 2 spheres, and finally, how the business are handed over.

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So to make it a bit more concrete. I'd like now to show you how the concept can be useful by drawing more specifically in my field work on the real shopkeeping.

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So I've first encountered the the, the concept of house at first as a dynamic category which was used on my field work to refer to shops, for example, the Gushn or a house. It's a pretty old-fashioned. They can find it very often in France, on commercial signs. So the house founded in 1,981. The house doesn't grant credits.

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or, more implicitly, in the common way of designating shopkeepers by the name of their shop, instead of their last name, something which bold you also already mentioned in among farmers at the 1960 S. For example, City, Nashville. That's a real fictional name, becomes sitting through Set or Madame Throughsat after the name of her shop, which is a national ring. So it's like the King's 2 bodies, if you want. She's literally the personal embodiment of a symbolic institution outgrowing her. So that's the trading house.

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So the the term of house have therefore the inventation for me of ecoing dynamic category, but makes sense for shopkeepers that I could borrow, refine, and expand theoretically to Shate light on my filmwork.

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So the first interest is that by conceptualizing the house as an encompassing category. We first avoid postulating the boundaries between the family and the business, to turn it instead into an object of inquiry as something that is socially and historically constructed and reproduced on a daily basis.

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That's obvious. If you go back a little bit in time, for example, during the interwar period, where all the shopkeepers were living on the premises were women who were often running the business while caring for their children at the same time.

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and the fact that some shopkeepers have started to live outside of their shop from the 1980 s. On the world, and must not obscure all the interdependences and intersections that continue to to link this to sphere, the household and the business.

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So we can conceive this distinction between the domestic and the the business spheres as the ongoing product of daily operations, of earmarking the sense of the desert that differentiates, spaces, objects, money, and personal relationships, so this approach allows to grasp relationally how shopkeepers, but also the States, draw up blurs these symbolic boundaries and their potentially conflicting perspective.

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distinguishing business money, for example, just profit turnover from private income. That's just an operation of a relational accounting, and the the boundaries are very Paris, that's the classic example of illegal tax evasion. So I took the the example of Jean-pro de Rifts, a quarrel and equipment store.

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who owns a beautiful professional track, runs in with his name, that he also uses, for example, to go on his holiday, and during those strips he also borrows this electric bite that you can see here, just to that he is usually sell in his in his shops. Of this is blurring the the earmarking of the community.

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But, on the contrary, if you take the the female butcher, Claire Barto. She's drawing a very rigid line within her house. When my kids see all the bills in the tail. Wow, mom, you could buy me this. No, that is not our money. That's the money of the battery

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here she is establishing a distinction that doesn't make any sense from a legal perspective, since she's operating an incorporated business, all of the depths and the prophets belong to her for the State.

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But for her it's a way. And for her and her husband. They're working as a couple to avoid withdrawing too much money from the business. In a context where the money is extremely tight for them. On the contrary, Jean Claude can rely on the income of his wife Lidi, who's working on a taxpayer, and and as an accountants outside the work. So this perspective shows all these economic interdependences between the household and the business as part of a balancing act, to try to keep both of them afloat.

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The second aspect, more classic pertains to the productive interdependencies between the household and the business within the house. This perspective acknowledged in a particular the unpaid work of women who most often manage the accounting of male business owners, but also all the domestic cores at home. On the contrary, female shopkeepers receive much less help and support on the Hazmann, and much, and must by in turn dependency once again come and say through additional work at home and in the shops.

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so you can't separate these 2 dimensions. But these productive work is also supplemented by additional helpers from the extended network of family and friends which challenge the boundaries of the house.

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I take the example of 7 morsel. That's the the florist who has taken over the glory shop of her mother, and if you're growing houses from her father, who was a former landscaper. She was very uncomfortable with figures. So that's why her neighbor even volunteer to do all the paperwork. So even is basically doing everything. She updates the account. She accounts the cash every evening she makes the tax declaration.

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and Simon often refers to her as a collective. I give her the papers and let her do the rest. She looks up my banking, count. She knows what we have.

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So, despite not being related to Sabin even clearly belongs to the house.

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7 also receives help from her father and a bunch of his friends who's cultivating siblings in the and the greenhouses that are then sold in the shop. She gives them an exchange, flowers and plots, but their belonging to the house is much more uncertain, especially for Patrick, who's even her husband

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7, is often complaining that I think he's sticking his nose where he should not. So making comments about her checks, and that's not of his business. As she said so here she is, drawing a line between Ivan and Patrick. The trick should remain outside of the house a simple helper whose work is reciprocated through gifts that aim to close the exchange.

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whereas her relationship with Elon is different. They are making a common cause. It's found a very specific relationship between this gift-giving relationship and this spiral of gifts of the household.

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I'm going to jump a bit on the the next part on a reputational interdependence, but just how to show that all the members of the House share a common reputational constraint, whether they work in the business or not.

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and I took this very striking example of the other florist, Lohans Humili, whose stepson was arrested by the police for breaking into the house, and the father of the boy. He was arrested with the storm into the shop and starts it, berating her for being incompetent and responsible, and able to to to run a business properly. So in this context, the blatant, her economic reputation, came from a boy who is not even related to her.

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who doesn't even work in the business, but nonetheless creates a bridge between the business and a household. Here the reputation of the house forms a collective shared assembly capital that put all the members of the House in a situation of inter dependency.

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They all must be careful and pay attention not to threaten the or damage the reputation of the business.

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So that's part. So far we have only examined business through the daily reproduction of a productive and symbolic estate, but businesses can also be handed over across generations.

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and the oldest bakery of Bibu that's the name of my market town. dates back, for example, to 1,905, and the the shop still occupies the same building, and has changed hands 7 times since then.

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and we can analyze the the perpetuation of the house, within or outside of the family, as a dual process of severing domestic ties and producing a symbolic affiliation. I'm going to explain this.

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in France. The legal instrument to sell a shop is called a phone commerce. which is basically first air marking all the market estates of the house to transfer it to another person. So you have to to to earmark the vehicles, the machinery, the goods, and thus reducing all the diversity of air, marking to a single meaning. If you remember Jacques Rodrifu on his track, he will have to decide whether his truck is a professional vehicle that is, including the assets or a personal car he wants to keep for himself.

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So thus Sending a story consists of severing all this entangle connection, as Galon Will said, that mind the business to a household to transfer it to a new household that's

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perpetuating and reshaping the house, which is both identical and completely reconfigured.

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And this sense of continuity is established through a symbolic work warranted and orchestrated by the States that produce the filligations between shopkeepers. The sales contract comforts an exclusive right to the buyers to declare themselves of the exclusive successor. Of the previous owners, and use their commercial name.

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This creates a legitimized, unofficial genealogy authenticated by the States, where my Bombayer adds their name to the line of successive owners of a house which is documented at the beginning of a contract.

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there is a whole section dedicated to it. It's pretty, it's very long, but you've got the origin of ownership. And then the previous owners. And then the previous owner, the full of the previous owners, and it can go on for decades and pages in the contract.

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So basically what it's about here, it's just transferring an estate, a name and a title to a single successor through an act of symbolic affiliation that is reproducing the model of dynasty kinship. This is where I found the connection to levy straws. Pretty interesting this with this idea of a real or imaginary line

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reproducing the language of kinship because the ideal model behind it. It's family's succession. That's the situation that does ensure the greatest continuity in the house, and the greatest transmission of the estates. And I'll be clear.

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I just took this quick example between the 2 ball salaries between Anita and Colett, and I mean Colette was very afraid of selling to another person, and then, being severed from the house, and she she sold it to her daughter, and then she still belongs to the house. She comes every afternoon helping her, so, seeing the customer. So everything has changed, and nothing has changed, still belong to the house, and the 2 of them have wholly exchanged their position

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just to conclude quickly. So this framework in my opinions are 3 major advantages. So first, it's versatile. They can adapt it to pretty all kind of situations, and it goes beyond these legal boundaries between the family and the business, so to examine them as the productive.

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This daily operations of earmarking seconds you can focus on the Ur intend and inter dependencies. Sorry between the business of the household, even when they may appear at first side completely disconnected.

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and finally, you can examine this process of business, hand over this dual process of severing domestic ties and creating a a symbolic affiliation. So thank you for your attention.

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Thank you very much.

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Thanks, Quentin. That's really I mean, some really fascinating field work behind that concept as well.

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Okay. So our our next and last speaker is Cj song, who's co-authoring this work with 2 others? on the concept of relational mobility. And we're sticking with this the concept of entrepreneurship? Would you like to share your screen?

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Zijie Song: Yeah, sure. where we canvassed it clearly. Very clear. Yep, and we can see. And we can see your face as well. The floor is yours.

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Zijie Song: Thank you. Thank you, Aaron. Thank you all. Well, this is the percentage is here, some from there, San Jose and University, and it's my owner. But you showed you our brief investigations in regarding to relational mobility and entrepreneurship, and another 2 Co. Authors of mine are the lower from just graduated from the Hong Kong University of Science and Technology, and he will be your Phd. Student and the University of Hong Kong

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Zijie Song: mit Ctl. And and also the Training Board, a very intelligent undergraduate student at the San Jose University. Well, we would like to begin by asking a very interesting questions regarding why it is the entrepreneurship bombing in some societies, while it's nearly in animate in the others. We want to affect some kinds of the structural inference that may shape these lots, psychiatry patterns of the entrepreneurial activities. One.

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Zijie Song: Well, here we want to introduce our noble concepts from the social psychology. That is the relation. The mobility. You refers to the degree to reach for society over the different individuals, with the choices or other kinds of the possibilities and freedom to develop and terminate the interpersonal relationships. But here I give you a big picture of the

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Zijie Song: given patterns of the relation of mobility or cost different societies. We can find that for some offices that society, such as the Japan, Malaysia, or some other Asian countries, they may have a relatively lower school of the relation to mobility, which means that in that count of the environment and that kind of the societies, the people there are less likely to have have the freedom or

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Zijie Song: to develop and to end their interpersonal relationships. Well, however, for some of the other societies, such as the United States or the Australia, we can find that while they're they are more relationally mobile, which means that the people there have more freedom and more choices to develop and terminate their relationships, and we wonder whether the this patterns of the

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our relation and mobility, this heterogeneity of the relation and mobility, will shape the patterns of the Los Angeles, and here we would like to take a further one.

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Zijie Song: that by to developing a theoretical framework regarding to our relational mobility and to entrepreneurship. Now here refunds We argue that there are some 3 3 underlying mechanisms that may shave the relationships between the relational mobility and the entrepreneurship. The first mechanism is that the people in so relationally mobile societies have more general. Just.

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Zijie Song: we mean that the people there are board, motivated and self assured in finding and so developing the relationship with the other friends or peers who make their preferences, and on process the social, chemical. We argue that it is very critical for the individuals we will link to engage in the entrepreneurship within that kind of the relationships to acquire. the very critical system.

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Zijie Song: social, financial or human capital. that may facilitate your decisions to be an entrepreneur, and the second

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Zijie Song: for a second, that system. we argue. That's the people in the societies with greater relation, any mobile society relation, no mobility. They may have greater likely who to engage in. To set this closer, and also to is change that information with the friends. Well, as we argue that them. This may facilitate the acquisitions of the information about some clinical

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Zijie Song: erez agmoni of the resources related to the entrepreneurship, and also the sources of some are a kinds of the critical resources and the capital, and it also one

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Zijie Song: greatly empowered their decision to be an entrepreneur, and finally, for the last mechanism, we argued that the relation and mobile societies would accept it higher homophily within the connections. It is because in that kind of the societies people they offer the these kinds of the environments offer the people's abundant choices. Well, we've for the people with diversion inches, and therefore the individuals can.

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Zijie Song: and to like muddy peers and terminate the relationships, though though with those people that are not that cinema to them, and This homophily will facilitate the resource sharing also the info the

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Zijie Song: the resource interaction leading the people to engage in the social capital, including to funding opportunities and technology well, in that of these free mechanisms, that is the first ever high levels of the general trials on second, have a greater likelihood to engage in the set. This culture last one. these these kinds of the societies we have more home. Hopefully within the

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Zijie Song: personal relationships, we develop our first 5 processes, that is, the individuals in societies with greater relational mobility more likely to be an entrepreneur, that is, they are more likely to engage in entrepreneurial activities.

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Zijie Song: and we want to take a further step by unpacking where they are. I'm hacking the role of the relational mobility in the patterns of that entrepreneurship. And here we want to find full full correspond. The gender gaps in entrepreneurship that is, for most of the our societies. The females are less likely to be an entrepreneur than they are male counterparts. And It is what we

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Zijie Song: we mean by the gender inequalities in entrepreneurship we argue and find with, or the relational mobility which shape the these kinds of the gender gas in entrepreneurship out during on our the

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Zijie Song: 3 mechanisms throwing on our theoretical family we just developed. We argue that we mean in this societies for greater relational mobility. Well, I'm more likely to engage in the selfish culture, and they may have the and that kind of the environment would have higher general trials, and this, the benefits of the self. This culture is that the we means are especially to have more showcases

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Zijie Song: to prove their skills and the abilities and due to due to the fact that that kind of the societies will have a high level of the general trials. the female deer. Their showcases will be more likely to be appreciated, the accepted and recognized by the referrals and other resource owners well, which may greatly empower their

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Zijie Song: entrepreneurship, and in that of these redevelop our second hypotheses, that is, the gender gap in entrepreneurship will be closer in the societies with higher relational mobility, and then we turn to our empirical part. That is, we? we. At first we I want to introduce our that database, the database we use for our analysis. We mainly

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Zijie Song: utilize the so society level in that of the relational mobility developed by Thomson, in his P. And as paper in the 2,018, and also for the entrepreneurship. Later, said we, following the traditions in this life of research, and we use the GM that is the global entrepreneurship monitor how to find the related information regarding to

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Zijie Song: the propensity to be an entrepreneur. Well, we choose to E. GM. Because it is a of the largest and or nationally representative survey associated with the entrepreneurship. Well, I also give you a big picture of the data processing

473
01:16:24.020 --> 01:16:44.850
Zijie Song: well for our estimation methods. We use the physiologist their analysis and we cost of our standard errors within the countries because of the possibility of the residuals within group it correlation. Well, we we would like to give your main idea about the information of the independent variables and the moderator. Well.

474
01:16:45.230 --> 01:17:12.660
Zijie Song: for our the full call, independent, variable is the relational mobility. As I just said, I just borrow society level in that of the relation of mobility. are calls, different societies well, form or pnas paper, and for our dependent variable, which should be the entrepreneurship. And he, there is some kinds of the questions related to our development of our of the of the variable.

475
01:17:12.770 --> 01:17:37.769
Zijie Song: and we also considered different kinds of the alternative explanations that other factors that might inference our estimations, and therefore we incorporate different kinds of the control variables and the individual level that also at the country level. Well for the individual level we control for different fat different features of the individuals, but they might shape their decisions to be an entrepreneur, but such as

476
01:17:37.770 --> 01:18:02.380
the their education level well their age, but also the perceive capabilities, that is, whether he or she have the related knowledge, the skills and experiences to develop or no business and their processions of the failure that is with the their belief regarding whether the failure will prevent from starting a business. Well, we also incorporated country level factors. Well, that my shape.

477
01:18:02.380 --> 01:18:23.199
the relationship between the relational mobility and also the entrepreneurship, such as the Gdp and genetic growth, and also the unemployment rate, the economic freedom, the social support from the close bands of from the romantic partners, and also the opportunity accessibility. We also incorporated a face year with the best to an account for

478
01:18:33.640 --> 01:18:36.150
you, for are you able to hear us right now

479
01:18:36.690 --> 01:18:38.600
because we can't? hear you?

480
01:18:42.060 --> 01:18:42.970
Oh dear.

481
01:18:48.210 --> 01:18:53.560
I think it's just an Internet error as opposed to a technical error because he's still there.

482
01:19:00.480 --> 01:19:01.280
Hmm.

483
01:19:20.610 --> 01:19:21.540
huh!

484
01:19:23.820 --> 01:19:25.979
I also can't type on this for some reason.

485
01:19:29.770 --> 01:19:30.470
But

486
01:19:40.450 --> 01:19:41.410
what's that

487
01:19:41.950 --> 01:19:42.830
slide?

488
01:19:43.570 --> 01:19:47.789
I know. I that he his side. He did just move, but I don't think his face moved

489
01:19:52.710 --> 01:19:54.260
possible that he doesn't know.

490
01:20:01.670 --> 01:20:06.050
Cj, are you? Are you able to hear us? Because at the moment. We can't hear you.

491
01:20:10.020 --> 01:20:17.220
Perhaps if you can hear us, perhaps you could log off and log back on because it it just seems frozen at the moment.

492
01:20:38.210 --> 01:20:38.870
Hmm!

493
01:20:39.760 --> 01:20:46.049
Oh, he says he can hear us clearly. Unfortunately, the keyboard doesn't work for some reason.

494
01:20:46.060 --> 01:20:49.569
Excuse me just a moment. I'm going to see if I can get some technical assistance.

495
01:21:44.270 --> 01:21:46.220
Zijie Song: Can you hear me, Charlie?

496
01:21:47.820 --> 01:21:49.110
Oh, yes.

497
01:21:53.950 --> 01:21:55.610
it

498
01:21:58.790 --> 01:22:09.400
hey, yeah, we can hear you now. It might be the Internet might be better if you try turning off your video and just you to use the audio feed. Maybe that might help.

499
01:22:09.540 --> 01:22:14.740
Zijie Song: I'm currently can you see on M. Surely. Well, because I is another Internet.

500
01:22:16.350 --> 01:22:24.620
Can he not hear this? No, we can hear him now. The the audio just came through.

501
01:22:25.080 --> 01:22:33.209
 I don't know if you didn't hear us, he said he could hear it.

502
01:22:34.080 --> 01:22:35.560
Zijie Song: Yeah, I can hear you.

503
01:22:35.750 --> 01:22:41.659
Zijie Song: Yeah, he can hear us. We could. And now we can hear you. That's perfect. And so now, it's just a matter of

504
01:22:42.370 --> 01:22:47.750
okay. So just a moment.

505
01:22:48.380 --> 01:22:50.989
it's an obvious deal. So that

506
01:22:52.410 --> 01:23:09.310
yeah, no, that's a good idea. Yeah. So, Sij, because you that's a good suggestion. Just to turn off your video just for the moment. Just in case it is a bandwidth problem it. It was perfectly fine until just now. Are you able to move your slides? Could you? Could you try to do that just for a moment.

507
01:23:09.790 --> 01:23:12.410
Zijie Song: Oh, that I turn off my radio? Right?

508
01:23:13.610 --> 01:23:18.410
yeah. So you exactly. And then can you still move your slides?

509
01:23:20.330 --> 01:23:24.129
Zijie Song: Yeah.

510
01:23:24.230 --> 01:23:33.450
okay. your your obviously, you. I'll give you back some time, and I'm very sorry about the the technical issue.

511
01:23:33.890 --> 01:24:00.030
Zijie Song: Oh, sorry for that. But thank you. Thank you, Aaron. Thank you all. Well, let's move on to our discretion. Statistics. Well, in our simple we can find that nearly 14% of the respondents have been the entrepreneur. Well, our total sample size are to 800,000. And so wireless information factors such as the that is the we are app analysis of each independent variable we want to focus on

512
01:24:00.030 --> 01:24:08.049
Zijie Song: ours have the already below to 5, which means that the mute, a a coinarity, does not pose an issue.

513
01:24:08.050 --> 01:24:33.039
Zijie Song: Well, let's give you a big picture of our in parallel results for our hypothesis, one that we want to chat with there. The individuals living in the relation, and mobile societies are more likely to engage in the entrepreneurship activities. Well, for the table to we we reported in in parallel results. We can find that in the model one. Well, we incorporated most of the

514
01:24:33.040 --> 01:24:44.390
Zijie Song: variables well, rather again, to independent variables into our analysis, and the model 2 will be our focus. Which means that the correlations.

515
01:24:44.530 --> 01:24:51.090
Zijie Song: coefficients for its relational mobility is positives and the significance that so

516
01:24:51.090 --> 01:25:16.090
Zijie Song: 1% level. And so it which give our gives us some support for our hypothesis one. And for the second hypothesis, which means, we want to focus on whether the relational mobility will shape the patterns of the gender gas in entrepreneurship, but we can find that for the first we would like to support for our baseline hypothesis, that is the assistance of the gender just in entropy.

517
01:25:16.090 --> 01:25:41.070
Zijie Song: We can find that for the variable gender in the model one well, gender well E. Equals one. If we refers to female, and when it equals to 0, it refers to Mel, and you can find there for the people that the female, they are less likely to engage in entrepreneurship, which was in line with our predictions of the baseline hypotheses and move on to our high processes to

518
01:25:41.070 --> 01:25:57.519
Zijie Song: we can font for their in their add can turn between the gender and the relational mobility. Or is it positive and significant at to 5% level. Which means that the gender gaps in entrepreneurship are written in the societies with higher level of the relational mobility.

519
01:25:57.880 --> 01:26:16.080
Zijie Song: Then you may have some concerns regarding to alternative. that the same poll, or the alternative explanations, or something like that. And therefore we utilize this 3 strategies to conduct our robot in this chat for the first strategy. What we want to change the

520
01:26:16.130 --> 01:26:41.129
Zijie Song: the time interval. Well, we presume that the estimations will be relatively more appropriate during the time windows of the survey of the relational mobility, as I just mentioned, that is, the 2,014 to 2,016 rather than other time, temporal intervals. When we leave it our analysis within this time window, we can find it the relationship between the relation mobility and the entrepreneurship.

521
01:26:41.130 --> 01:26:56.780
also, it's relationship between the either at in terms with the gender. Well, are still positive and just in it they can, and at least 5% level which means that the restrictions on tam windows does not affect our estimations

522
01:26:56.780 --> 01:27:25.039
Zijie Song: well, for the second strategy we come we account for different kinds of the control variables. That is the alternative explanation, such as the individualism, the masculinity, and the uncertainty avoidance. We can find that for the model 6 and Model 7, where we incorporate different clients of the control variables. the relationships are still positive and the significant and quite similar to our initial estimations.

523
01:27:25.110 --> 01:27:46.790
Zijie Song: and finally, for the last strategy. for the last group on this chat. Well, we want to categorize the entrepreneurship activities into 2 groups while following the the traditions of this lack of research. Well, such as the opportunity, entrepreneurship. Well for the models a. And more than 9, he refers to the

524
01:27:46.930 --> 01:28:11.929
Zijie Song: relationship between the relation, no mobility and the opportunity entrepreneurship. We can find that the coefficients are still positive and significant at a 1% level or even more beautiful, 10 to baseline model. And so for the model 10 and model email 11, we can find that the results remain cinema except for the model 11, which means that the relationship between the relation of more.

525
01:28:11.930 --> 01:28:29.079
Zijie Song: the ability and the general gaps in entrepreneurship are more pronounced in the societies of a more pronounced for the opportunity entrepreneurship rather than the necessity entrepreneurship. And this is the end of the rope on this chance, and here we can reach out our

526
01:28:29.080 --> 01:28:39.919
Zijie Song: Erez agmoni a final results, that is the relation. Only mobile societies would more be more likely to encourage the individuals to be an entrepreneurs and their gender gaps in entrepreneurship. One.

527
01:28:40.040 --> 01:29:05.040
Zijie Song: Our we don't in the countries with higher level of the relational mobility. And here we also have some initial thinking regarding is a theoretical or practical implications. Well, the first for the our relational mobility literature. We want to unpack the role of the relational mobility in the social actions. Well, that is, the existing studies mainly suggest that the relation

528
01:29:05.040 --> 01:29:30.040
Zijie Song: mobility will inference the individuals thinking more those such test, the analytical thinking, or the holistic thinking, and got to your in the personal behaviors, such as the staff. This culture, how it were our, what would be amount of first to establish or Grant Board for the future investigation into the social consequences of the relational mobility rather than just focusing on the individual level factors. Also, just

529
01:29:30.040 --> 01:29:36.679
I thinking models or some other kinds of the in the personal essence, and finally for the

530
01:29:36.960 --> 01:30:01.960
Zijie Song: also for their entrepreneurship. And labor markets, segregation literature, we find that so? our investigations regarding so relationship between the relational mobility and also entrepreneurship. We're so such a catalyst for the future examination of how a border in my institutional structure, institutional environment, which shape

531
01:30:01.960 --> 01:30:22.630
Zijie Song: that name is of the set-based labor multi segregation. And this is the end of our sharing and very grateful for your patience for your listening, and so sorry for the technical issues. If you have any questions, if you will be to interact with me, or you can find we can contact in the future. Thank you.

532
01:30:23.180 --> 01:30:24.520
Thank you very much.

533
01:30:35.530 --> 01:30:37.930
Okay. So we have

534
01:30:41.620 --> 01:30:46.680
last time. Then I'd like about a little bit over 15 min.

535
01:30:47.260 --> 01:30:49.949
So let us.

536
01:30:50.280 --> 01:31:04.709
So this is your opportunity to we'll collect questions from the audience first questions or comments about any any of the presenters, and then we'll see if any of the presenters have any comments or questions

537
01:31:04.770 --> 01:31:12.650
from for each other. Let me check. I don't believe there's anyone in the audience online. But let's see.

538
01:31:13.440 --> 01:31:16.869
I don't think so. Okay and

539
01:31:17.590 --> 01:31:25.110
And then I've got a few questions myself, and then I'll give each of you an opportunity to answer with whatever time we have left. Okay.

540
01:31:25.190 --> 01:31:28.389
and thank you very much for your your your presentations.

541
01:31:28.770 --> 01:31:33.449
So Anyone from the audience have any questions or comments?

542
01:31:35.420 --> 01:31:49.809
Yes. Oh, and please introduce yourself. Hi, everyone. thank you so much for the really interesting presentation. I am Sheng Yu. I'm from the not young technological university in Singapore.

543
01:31:50.360 --> 01:32:01.220
I have a question for mayor, so the sharing economy has always been a really interesting concept to me, because it's one of those terms that seems almost fundamentally oxymoronic.

544
01:32:01.270 --> 01:32:04.770
There is something about sharing and the kind of truth

545
01:32:04.830 --> 01:32:07.920
economic transactions that to me just

546
01:32:07.980 --> 01:32:29.820
don't quite go together. But you know, in in the early days of it it did sort of make sense. It did feel like, you know, I was engaging in this economic transactions, but it felt sort of altruistic. But then, now nowadays, though, like it just becomes a special part of maybe 5 years or so. It's become obvious that Uber's just taxes Airbnb's are just hotels.

547
01:32:29.890 --> 01:32:32.489
and I'm wondering if the

548
01:32:33.440 --> 01:32:43.650
like. What what would this mean? For the concept going forward has, like the facade of the sharing economy, just been like basically exposed. And we see it as but

549
01:32:44.060 --> 01:32:48.030
what it used to be. Just another way

550
01:32:48.050 --> 01:32:53.039
for us to conduct market transactions no more. And nobles.

551
01:32:53.570 --> 01:33:04.009
And I have another question for Quinton. I also really, I really love your idea of the house, and how. And

552
01:33:05.400 --> 01:33:32.659
one thing that it made me think about was the presentations. Yesterday's in in the other, brokering novel concepts, where especially the one from, I think, Ec. Arena, where she talked about methodological relationalism because this was something. The house, as I saw it was this fundamentally relational concept. Like, we relies on the fact that there is such a thing as a family, the household, and there is such thing as the business, and they have to be related in this number of ways.

553
01:33:32.700 --> 01:33:40.579
and it seems to me that the stronger these relations are, the thicker the more they are.

554
01:33:40.930 --> 01:33:48.979
the more this comes comes to life. And I was wondering what your thoughts on this was. Yeah, that's it for me.

555
01:33:49.400 --> 01:33:51.410
Thank you very much.

556
01:33:53.660 --> 01:34:11.560
thank you for your presentation. It's very insightful. I I'm co-founder tie from Qin Guan University in Taiwan. I have 2 question. One is for my I'm I'm wondering that the the sharing, the idea of sharing Does it change?

557
01:34:11.610 --> 01:34:14.519
What sings I mean

558
01:34:14.580 --> 01:34:17.109
the sharing, enhanced or

559
01:34:17.140 --> 01:34:20.180
facilitate the the content

560
01:34:20.490 --> 01:34:23.649
or the boundary of solidarity.

561
01:34:23.830 --> 01:34:26.830
That is what I very interesting.

562
01:34:26.850 --> 01:34:34.630
The article is, maybe the the practice of sharing it still needs some

563
01:34:35.049 --> 01:34:41.189
 a translation, a translation cost or the price.

564
01:34:41.290 --> 01:34:44.310
Which means, maybe there are some people who

565
01:34:44.420 --> 01:34:54.660
need to make the distributation work or sustainable make that that work sustainable. Yeah. So that's my question.

566
01:34:54.700 --> 01:35:08.150
And the second question is for Quintin and the song. I think the entrepreneurship idea is very diversity. So couldn't you give us a very clear picture

567
01:35:08.240 --> 01:35:20.309
about the old shop or household, but in the regression analysis of the songs favor we still want to know.

568
01:35:20.690 --> 01:35:22.209
Waiter, the size

569
01:35:22.450 --> 01:35:28.370
of entrepreneurship, or the type of the internal partnership matters.

570
01:35:29.320 --> 01:35:34.670
For example, according to the idea of family business, they have

571
01:35:34.920 --> 01:35:37.269
many, many big family business.

572
01:35:37.660 --> 01:35:41.200
and there's still a small shop.

573
01:35:41.440 --> 01:35:46.570
So I am wondering, does the size and the type matters?

574
01:35:46.889 --> 01:35:48.920
your research. Thank you.

575
01:35:52.820 --> 01:36:18.610
Thank you very much. And I I I was having a very similar question about songs paper, but I mean I'm cause of cause cause. When I was thinking about Quinton's paper. you know you've got this kind of like rich that understanding of the family, and how it's driving the entrepreneurship. And then so so song. This is a bit of an unfair question, but it's still a conceptual question. Right? So you're looking at these these very large, you know, national level indicators and so on.

576
01:36:18.700 --> 01:36:33.790
so we're given the import, I mean. But when we think of the entrepreneurship within a family or in a house, should I say? So much of? It's a lifestyle. It's something you're inheriting. It's a tradition, and

577
01:36:34.120 --> 01:36:37.419
I don't think those concepts are

578
01:36:37.480 --> 01:36:51.970
being captured in your in your analysis. And so I guess just the the broad question is, is there a role for these other kinds of factors and trying to explain variance of entrepreneurship between countries?

579
01:36:52.070 --> 01:36:57.949
But before let's see, let's find out whether is there anyone else? Hi!

580
01:36:58.299 --> 01:37:10.240
Hi! I'm back. does do any of the I've got some other questions for you, but let's find out first whether any of the other presenters of comments or questions for each other.

581
01:37:13.840 --> 01:37:16.840
Mayya Shmidt: I mean, probably have a question for wending

582
01:37:17.850 --> 01:37:19.650
Mayya Shmidt: so

583
01:37:20.040 --> 01:37:33.910
Mayya Shmidt: thank you so very much for you. Very interesting presentation and contribution. I read you paper, and I think it was astonishing. But I wonder I have a very simple question. If you think that these

584
01:37:34.450 --> 01:37:40.480
Mayya Shmidt: relational boundaries between family and business are somewhat challenged.

585
01:37:40.720 --> 01:37:47.640
Mayya Shmidt:  by the fact that the business is

586
01:37:47.770 --> 01:37:53.979
Mayya Shmidt: more or less formalized or lies in shadow or informal economy.

587
01:37:54.480 --> 01:37:57.019
Mayya Shmidt: So that's my question.

588
01:37:59.050 --> 01:38:04.130
Thank you. Does anyone else have any questions or comments about each other's papers?

589
01:38:07.370 --> 01:38:12.500
Yeah, Quentin, do you want to come over? Do you want to? How about you come over here so they can like, usually see you?

590
01:38:17.730 --> 01:38:34.570
Hi, Had the first question for Maya. I. I was just wondering how you use the the concept in your Ph. D. How would you use it empirically in your in your fair words just wondering what what you use you were making of this

591
01:38:34.580 --> 01:38:52.110
this work, and had also the kind of a remote that the question that was made before. It's just having the impression that this was a kind of ideology call window dressing for this big corporation that yes, just basically renting apartments and doing taxi version. So how? What? How you do you do? with this?

592
01:38:52.160 --> 01:39:15.860
what do you do with this concept? And maybe a another question for I just just a quick question about this, a big survey. It's just you're using across countries. How do you compare countries. How do you define entrepreneurship across countries? Because I think there are some different definitions between countries. Thing.

593
01:39:15.860 --> 01:39:34.860
for example, the United States have a very broad definition. There are a lot of entrepreneurs and a lot of population that I don't think governors are women keeping children at home, or since I'm consider it if employee, whereas they wouldn't be typically 7 but employees and and in front, typically

594
01:39:34.860 --> 01:39:46.519
and also considering the informal sectors. So thank you, a lot of Southern country, and maybe would have entrepreneurs that would be considered more informal and just go beyond your your data

595
01:39:46.660 --> 01:40:04.359
the other concept would be, how do you explain the relations? Empirically? I think I I I find the idea very interesting. I was just wondering how would never have thought of something like this. But how do you explain it? I would say it just empirically. So that's my question.

596
01:40:06.530 --> 01:40:17.640
Thank you. Let's see. Cj. Or or or Chris, do you do either you have any commentary questions. It's not necessary, but just giving you the floor if you want it.

597
01:40:18.460 --> 01:40:21.540
Christopher Chase-Dunn: Yeah.

598
01:40:21.740 --> 01:40:23.620
yeah, let's do, Chris first, and then cj.

599
01:40:24.320 --> 01:40:30.659
Christopher Chase-Dunn: I want to ask, Cj, what are what are some of the countries that are high on the relational

600
01:40:30.930 --> 01:40:35.740
Christopher Chase-Dunn: thing? Because you mentioned Japan being low, but I don't know which countries are high. I'm just wondering.

601
01:40:36.740 --> 01:40:40.960
Good question. And, teacher, do you have any questions or comments for anyone else.

602
01:40:41.520 --> 01:41:06.520
Zijie Song: Yes, I have. a question for Chris, and a question for Mayor. the first question for the crease. I'll just a very small question and some very grateful for your insightful discussion on globalization and Nicaragua season. I would like to add the related question about the globalization that is, you're sharing, I think, well, different measures of of the globalization or the globalization of our talk. If such as the our

603
01:41:06.520 --> 01:41:28.780
or impose over Gdp and also the in international Ch as a percentage of the Gdp. And I in that, I'm just thinking about whether different kinds of the measures of the globalization which shape our understandings regarding the dynamics of the globalization patterns. And it's, is it possible to find a consistent measure of the globalization?

604
01:41:28.780 --> 01:41:34.019
Zijie Song: And this is the first question for Chris, and the second question for Mayor.

605
01:41:34.100 --> 01:41:58.949
Zijie Song: I just also have a small question about the division nature of the traditional sharing, and also also that this tradition distributed nature of the sharing economy is regarding. your article you mentioned. That's a traditional sharing as to divide in your past, and and your discretion of sharing again become a. This rebuilt if in the context of the sharing economy.

606
01:41:58.950 --> 01:42:21.860
Zijie Song: So that's the usage of the divide in the past, and that the risk distributive convey differ meanings. Well, it's the dividing the past suggests, or simple division not driven by the economic proposes, while the distributive refer to our distribution based on the exchange principles in the economy? And if so, I will.

607
01:42:22.050 --> 01:42:31.560
Zijie Song: are there, and can we clearly define and distinguish these 2 kinds of the notions. But those are all of my questions. Thank you.

608
01:42:31.990 --> 01:42:56.780
Oh, thank you. Very interesting. And I've got some questions myself. However, since we only have 5 min, and I'll have the opportunity to be asking these questions to you. at after the conference and providing my input. how about really? I mean, you don't even have time to answer all of them right. But you've got like roughly, say, 1, 2 min absolute. Max, per person. because

609
01:42:57.050 --> 01:43:04.639
folks in the audience need to run off to the next presentation. So let's let's go in order. Chris. First.

610
01:43:05.830 --> 01:43:07.010
Christopher Chase-Dunn: Okay,

611
01:43:07.640 --> 01:43:13.469
Christopher Chase-Dunn: Can you hear me? Cj, the simple answer is the Ko F mobilization index.

612
01:43:13.600 --> 01:43:17.000
Christopher Chase-Dunn: It's in Switzerland. So just, you know.

613
01:43:17.200 --> 01:43:21.210
Christopher Chase-Dunn: Put that in your in your in your browser and Ko F

614
01:43:21.350 --> 01:43:25.609
Christopher Chase-Dunn: globalization index. They have. They've been coding

615
01:43:25.850 --> 01:43:40.619
Christopher Chase-Dunn: quantitative measures of all kinds of different kinds of globalization since the 19 seventies. And there's a really interesting article that they have. That's on their website about how they did it and what they did. It's the best answer to your question right there.

616
01:43:43.800 --> 01:43:44.980
Zijie Song: Thank you.

617
01:43:47.040 --> 01:43:48.410
Yeah, Maya.

618
01:43:52.590 --> 01:43:55.280
Oh, we can't hear you. I'm sorry you have to unmute yourself.

619
01:43:56.410 --> 01:44:20.640
Mayya Shmidt: Oh, yeah, thank you. Thank you so much for all of your questions, so I'll start by. I I'll start with these question of about the future of the concept and together with the question on, how do I use the concept in the dissertation? So I'll mix my answer to these 2 questions.

620
01:44:20.760 --> 01:44:22.129
So first of all.

621
01:44:22.150 --> 01:44:28.910
Mayya Shmidt: I really see the future of this concept in treating it as

622
01:44:29.530 --> 01:44:55.520
Mayya Shmidt: or treating the sharing economy as a field that is populated by really different organizations that practice really different things under one and same umbrella and unpacking the frames that drive this field or institutional logics. If we apply now institutional theory, for example, or

623
01:44:55.520 --> 01:45:14.500
Mayya Shmidt: any kind of logics or or frames that guide this field, and it is specifically interesting to see how different initiatives, organizations, and actors in this field navigate this ideology of early days of sharing, if you will, or

624
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Mayya Shmidt: how the the organizations navigate the plural logics of sharing which is on the one side, communal logic. On the other side market logic. Probably the most tensions lie. Lay here, and in my dissertation I look at nonprofits, and how they navigate this world of sharing economy and of

625
01:45:43.710 --> 01:46:11.730
Mayya Shmidt: for me, it's more or less phenomenological work. So I try to question them and recreate their meaning? And how and why do they self-define as sharing economy like? What do they practice to? To, to define themselves in terms of sharing, and how they navigate this plurality of logics and maybe competition with the platform giants.

626
01:46:12.420 --> 01:46:21.949
then. I'm sorry we have. We have to leave it there so that we

627
01:46:25.450 --> 01:46:52.890
so thank you for questions. kind of just just answer the the. The the second question about the scope of the the family business and the the houses. It's it's it's just a tool. I I mean just to just a no graphic tool to, to to help you work on a on a field work. So it's not aiming at replacing all the scope covered by the family business literature. The public corporate Ability trading corporation cannot be analyzed through this length of houses.

628
01:46:52.890 --> 01:47:16.589
I just hiding behind the the work of Kabul, you who use the the work on the State, which is very interesting, just just studying how the King in in France is just running the state like a French peasants, just using the word of of house, and just showing how the the the Bureaucratic States is, in fact, replacing this dynastic house of the State, and I think we can make the the similar point of showing that

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the house lose its interest as a as a tool, as a scientific tool. When the the the the corporation becomes big, when the capital is is open. When there are managers. It's it's very, I think, useful for very small business, some patrimonial small business run by an individual or a couple. It's just designed for this very small, I would say 10 employees. But that's still 8, 90% of the of the whole business scope.

630
01:47:44.490 --> 01:48:07.339
and I will also use it rather to to answer my for formal business, I don't think yes, you have to have this symbolic institution with the presence in the streets. I don't think it would quite functions for informal business, because there is also this legal dimension that creates this double dimension. So yes, I I would say more formal businesses. Thank you.

631
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this that it opens up a can of worms. We'll talk about that later. Sija song. You've got the last word.

632
01:48:15.330 --> 01:48:40.319
Zijie Song: Thank you. Thank you all. I thank you for audit audience for the very interesting and insightful questions, but which may quickly improve the quality of our research, and I have to pick some of them due to the tam availability. If you have any other questions, feel free to contact me, but that my first reason applies to some of the questions. some of you out there where there are some are kinds of the factors that my shit

633
01:48:40.320 --> 01:48:53.220
mit ctl. And the country level heterogeneity of the entrepreneurship. Our answer is yes, and we have already incorporated different kinds of the control variables to in our robotness, but analysis, in hope that we can consider 2

634
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Zijie Song: different alternative aspirations well, such as the individual reason, the uncertainty, avoidance, or other kinds of the country level factors. in hope that we can find very bad first estimation results. And for the second question regarding whether the type of the entrepreneurship matters. Our answer is still yes. In the third part of our empirical strategies we categorize the entrepreneurship into the

635
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Zijie Song: opportunity entrepreneurship, and also the next strategy, entrepreneurship we can fund more, you know, on this results for the relation for the relationship between the relational mobility and also the opportunity entrepreneurship rather than the necessity entrepreneurship. we are still trying to account for other types of the entrepreneurship, and as we are, we also believe that it will be very interesting to find whether the conclusions can

636
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Zijie Song: be applied to different kinds, different categories of the entrepreneurship. And thank you. Board. Thank you. Thank you, Aaron.

637
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Thank you. And Lots of answers. In a short period of time. I appreciate that we are now. Out of time. Sorry we're 2 min over. Thank you very much to all of the presenters, and my apologies that, I say, put this This really interesting panel so painfully early in the morning. But thank you very much.

638
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Thank you.