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MERCATUS STUDIES IN
POLITICAL AND SOCIAL ECONOMY

Living Better Together

Social Relations and Economic Governance
in the Work of Ostrom and Zelizer
Edited by
Stefanie Haeffele · Virgil Henry Storr
 Mercatus Studies in Political and Social Economy

Series Editors
Virgil Henry Storr, Mercatus Center at George Mason University,
Fairfax, VA, USA
Stefanie Haeffele, Mercatus Center at George Mason University, Fairfax,
VA, USA
Political economy is a robust field of study that examines the economic
and political institutions that shape our interactions with one another.
Likewise, social economy focuses on the social interactions, networks,
and communities that embody our daily lives. Together, these fields of
study seek to understand the historical and contemporary world around
us by examining market, political, and social institutions. Through these
sectors of life, people come together to exchange goods and services, solve
collective problems, and build communities to live better together.
Scholarship in this tradition is alive and thriving today. By using the
lens of political and social economy, books in this series will examine
complex social problems, the institutions that attempt to solve these prob-
lems, and the consequences of action within such institutions. Further,
this approach lends itself to a variety of methods, including fieldwork,
case studies, and experimental economics. Such analysis allows for deeper
understanding of social phenomena, detailing the context, incentives, and
interactions that shape our lives. This series provides a much-needed space
for interdisciplinary research on contemporary topics on political and
social economy. In much of academia today, scholars are encouraged to
work independently and within the strict boundaries of their disciplines.
However, the pursuit of understanding our society requires social scien-
tists to collaborate across disciplines, using multiple methods. This series
provides such an opportunity for scholars interested in breaking down the
boundaries of disciplines in order to better understand the world around
us.
 Stefanie Haeffele · Virgil Henry Storr
Editors

Living Better
Together
Social Relations and Economic Governance in the
Work of Ostrom and Zelizer
Editors
Stefanie Haeffele Virgil Henry Storr
Mercatus Center Mercatus Center
George Mason University George Mason University
Fairfax, VA, USA Fairfax, VA, USA

Mercatus Studies in Political and Social Economy

ISBN 978-3-031-17126-0 ISBN 978-3-031-17127-7 (eBook)
https://doi.org/10.1007/978-3-031-17127-7

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer
Nature Switzerland AG 2023
This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights
of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on
microfilms or in any other physical way, and transmission or information storage and
retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology
now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc.
in this publication does not imply, even in the absence of a specific statement, that such
names are exempt from the relevant protective laws and regulations and therefore free for
general use.
The publisher, the authors, and the editors are safe to assume that the advice and informa-
tion in this book are believed to be true and accurate at the date of publication. Neither
the publisher nor the authors or the editors give a warranty, expressed or implied, with
respect to the material contained herein or for any errors or omissions that may have been
made. The publisher remains neutral with regard to jurisdictional claims in published maps
and institutional affiliations.

Cover illustration: Cienpies Design/Alamy Stock Vector

This Palgrave Macmillan imprint is published by the registered company Springer Nature
Switzerland AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 Contents

1 Introduction: Connecting Elinor C. Ostrom

and Viviana A. Zelizer 1
Stefanie Haeffele and Virgil Henry Storr
2 Why and How Do Social Relations Matter
for Economic Lives? 11
Viviana A. Zelizer
3 What Relational Work Brings to the Study
of the Political Economy 29
Victoria Reyes
4 “Circuits of Commons”: Exploring the Connections
Between Economic Lives and the Commons 51
Carolina Dalla Chiesa, Valeria Morea,
and Francesca Sabatini
5 Testing Circuits of Commerce in the Distant
Past: Archaeological Understandings of Social
Relationships and Economic Lives 77
Crystal A. Dozier
6 Bringing the Family Back In: Political Economy
and the Family in Liberal Theory 101
Brianne Wolf

v
vi CONTENTS

7 Polycentric Institutions of Intimacy 135

Jayme S. Lemke
8 Beyond Relief: Understanding the Cuban Diaspora’s
Remittance-Sending Behavior 163
Anne Hobson and Stefanie Haeffele
9 The Economic Circuits of Social Movements 185
V. Miranda Chase
10 Captains’ Mail Circuits: Examining Social Relations
in Letter Transfer, 1700–1774 215
Hannah Knox Tucker
11 Institutional Diversity in Social Coordination
Post-disaster 237
Laura E. Grube
12 Wartime Governance in the Syrian Civil War 267
Jennifer L. Hudson
13 The Institutional Diversity of Online E-commerce
Platforms in China 293
Minjun Yuan and Wanlin Lin

Index 325
 List of Contributors

Chase V. Miranda Babson College, Wellesley, MA, USA

Dalla Chiesa Carolina Department of Arts and Culture, Erasmus
University, Rotterdam, The Netherlands;
Leuphana University, Lüneburg, Germany
Dozier Crystal A. Department of Anthropology, Wichita State Univer-
sity, Wichita, KS, USA
Grube Laura E. Beloit College, Beloit, WI, USA
Haeffele Stefanie Mercatus Center at George Mason University, Fairfax,
VA, USA
Hobson Anne George Mason University, Fairfax, VA, USA
Hudson Jennifer L. School of Politics, Security, and International
Affairs, University of Central Florida, Orlando, FL, USA
Lemke Jayme S. Mercatus Center at George Mason University, Fairfax,
VA, USA
Lin Wanlin The University of Hong Kong, Pok Fu Lam, Hong Kong
Morea Valeria Department of Architecture and Arts, Iuav University of
Venice, Venice, Italy
Reyes Victoria University of California, Riverside, CA, USA

vii
viii LIST OF CONTRIBUTORS

Sabatini Francesca Department of Architecture, Alma Mater

Studiorum, University of Bologna, Bologna, Italy
Storr Virgil Henry Mercatus Center at George Mason University,
Fairfax, VA, USA
Tucker Hannah Knox Copenhagen Business School, Copenhagen,
Denmark
Wolf Brianne Political Theory and Constitutional Democracy, Michigan
State University, East Lansing, MI, USA
Yuan Minjun The University of Hong Kong, Pok Fu Lam, Hong Kong
Zelizer Viviana A. Princeton University, Princeton, NJ, USA
 List of Tables

Table 4.1 A few characteristics of the two approaches 67

Table 11.1 Types of goods 242
Table 11.2 Broadmoor, number returned and percent
of pre-Katrina population returned 257
Table 13.1 Governance mechanisms of e-commerce platforms
in China 305
Table 13.2 Interview list of e-commerce fieldwork 2021 315

ix
 CHAPTER 1

Introduction: Connecting Elinor C. Ostrom

and Viviana A. Zelizer

Stefanie Haeffele and Virgil Henry Storr

In the social sciences, models are abstractions that help us to understand

the social world. Just as a map is a representation of the physical world
that guides individuals as they navigate their environments, social scien-
tific models are used to study how people make decisions, cooperate to
solve problems, coordinate their actions with others, or engage in conflict.
While models necessarily leave out a great deal of detail about the social
world, if they completely smooth out the differences between individ-
uals and the possibility of contestation, these models can behave less like
lenses and more like blinders, limiting our view of the complexities, capa-
bilities, and limits of social life. Elinor C. Ostrom and Vivianan A. Zelizer

S. Haeffele (B) · V. H. Storr

Mercatus Center at George Mason University, Fairfax, VA, USA
e-mail: shaeffele@mercatus.gmu.edu
V. H. Storr
e-mail: vstorr@mercatus.gmu.edu

© The Author(s), under exclusive license to Springer Nature 1

Switzerland AG 2023
S. Haeffele and V. H. Storr (eds.), Living Better Together,
Mercatus Studies in Political and Social Economy,
https://doi.org/10.1007/978-3-031-17127-7_1
2 S. HAEFFELE AND V. H. STORR

are two prominent and influential scholars that have expanded our world-
view, pushed back on constricting models and methods, and advanced
social science to better understand our complex world.
Elinor C. Ostrom was the first woman to win the Nobel Prize in
Economic Sciences, in 2009, for her pioneering work on the capabilities
of everyday citizens around the world to devise, implement, and main-
tain governance arrangements for common-pool resources (see Ostrom
2010). Trained as a political scientist, she contributed to several disci-
plines, including political science, economics, public policy, sustainability,
and natural resource management. She also advanced research using
multiple methods, including fieldwork, game theory, and experimental
economics, and built a vibrant workshop at Indiana University and global
scholarly network with her husband, Vincent Ostrom (Aligica and Boettke
2009; Tarko 2017; Lemke and Tarko 2021).
Despite being told to steer away from economics early on in her
academic career, Ostrom paved a path for women and minorities in the
social sciences, highlighting how a diversity of backgrounds, disciplines,
and methods better enables us to study and understand real-world prob-
lems and the importance of governance from the ground up (Poteete,
Janssen, and Ostrom 2010). This holistic approach to institutional anal-
ysis is a corner stone of her work. Over the course of her lifetime, she
wrote over 30 books and edited volumes and hundreds of scholarly arti-
cles, won dozens of awards, and served as the president of the American
Political Science Association, International Association of the Study of
Common Property, Midwest Political Science Association, and Public
Choice Society.1
Ostrom left a vibrant legacy as a truly diligent scholar, encouraging
mentor, and lovely person. Upon her death, Rick K. Wilson and Catherine
C. Eckel (2013) remarked how Ostrom was hardworking, connected,
and grounded in her academic and personal life. Kenneth J. Arrow et al.
(2012, 13136) assert that “Elinor Ostrom was a profoundly important
scholar, a great teacher and mentor, an energetic presence in any conver-
sation, and a warm and generous person. She combined personal and
scholarly virtues in a seamless and authentic way.” Ever breaking bound-
aries, Ostrom redefined the commons and the capabilities of people and
communities (see Nicole 2014; Nordman 2021). Vlad Tarko (2017, 169)
declared her a “role model for the social scientists.”
Viviana A. Zelizer, the Lloyd Cotsen’50 Professor of Sociology at
Princeton University, likewise, has contributed ground-breaking work
 1 INTRODUCTION: CONNECTING ELINOR C. OSTROM … 3

across multiple fields. She has advanced the interdisciplinary field of

economic sociology, highlighting the complex social context of economic
exchange. Her work emphasizes the interconnectedness and vibrance
of social relations in economic activity, ranging from the complexity of
money to the links between markets and intimacy. Through her notion
of “circuits of commerce,” for instance, Zelizer points out the ways that
communities develop shared norms, practices, and accountability around
particular types of exchange. Such an understanding of the complex world
counters the distinct approaches often found in social science that delin-
eate relations and interactions into neat spheres of economic, political,
and social.
Zelizer has authored seven books and a plethora of academic arti-
cles, won dozens of awards, and served in many professional associations
and committees.2 And, like Ostrom, Zelizer has made a lasting impact
among scholars and students, not only making theoretical and empirical
advancements but breaking barriers for women, immigrants, and minori-
ties all while being an exemplar of curiosity and empathy in the academy.
Charles Tilly states that, “Viviana Zelizer has long been known as the
world’s most astute, discerning, and original cultural analyst of economic
processes.”3 And Jeanne Lazarus (2020, 24) describes her contributions
when she was awarded an honorary doctorate, along with Joseph Stiglitz,
at Sciences Po in Paris: “Viviana Zelizer brought to economic sociology,
if you will pardon the pun, a voix différente and a voie différente, ‘a
different voice’ and ‘a different path.’ She has succeeded in making gifts,
the circulation of money within the family, consumption, and the informal
economy central to inquiry.”
Both Ostrom and Zelizer enrich social scientific discourse with how
they approach social science, how they conceive of social relations, and
how they illuminate the complex lives of everyday people. Unfortunately,
the traditions they inspire are not really in conversation with one another
but are rather in parallel. There is, however, much to be learned from
collaboration among these two approaches. This volume is an effort to
bring these discourse communities together.

1.1 Connected Lives and Associational Beings

Much of social science theory has compartmentalized market activity,
government, and the role of society. The leading models of market activity
in the twentieth century focused on competitive equilibrium, and when
4 S. HAEFFELE AND V. H. STORR

real-world markets failed to live up to those standards, efforts for central

intervention to improve social welfare were at the forefront of policy anal-
ysis. These ways of thinking siloed the study of human life into various
disciplines and emphasized particular methods over others. And, while
these contributions provide insight into how people act rationally within
constraints, the implications were often lacking real-world complexity.
Developments in new institutional economics and new economic soci-
ology, along with others, aimed at steering the study of economic action
and interaction back in the interdisciplinary direction. Peter J. Boettke
calls this more complex approach ‘mainline political economy,’ a tradition
that goes back to Adam Smith and that centers around three propositions
of human action: “(1) there are limits to the benevolence that individ-
uals can rely on and therefore they face cognitive and epistemic limits
as they negotiate the social world, … (2) formal and informal institu-
tions guide and direct human activity, and … (3) social cooperation is
possible without central direction” (Boettke et al. 2016, 4). Both Ostrom
and Zelizer push back on conventional theories of social science and
contribute to this mainline tradition.
Zelizer (2011, 5) discusses the three standard ways in which economic
processes were viewed within economics and sociology: separate spheres,
hostile worlds, and nothing-but. The “separate spheres” approach treats
economic and social interactions as separate aspects of life; an individual’s
social ties, community obligations, or familial support are assumed to be
irrelevant while she is engaging in the market, and vice versa. The “hostile
worlds” approach views the intermingling of the market and social life as
leading to disastrous results; rationality and economization corrupt inter-
actions with family and friends, and sympathy and philanthropy erode the
market’s effectiveness. The “nothing-but” approaches recognize that such
dichotomies lack real-world relevance while settling on one characteristic
as the driver for social life, such as power, rationality, culture, or so on.
This seemed specious to Zelizer, who noticed that in the real world,
outside these models, people lived connected lives. A person, with their
background, education, relationships, and ambitions, brings all of them-
selves to the market, politics, and society. We learn about new jobs
through family friends, meet our spouses and closet friends at work, and
get involved in our communities through the businesses we are associated
with. As we advance in our careers, we pay it forward by helping those just
starting their educations or careers and give back to those who helped us
along the way, earmarking money to go back home through remittances
 1 INTRODUCTION: CONNECTING ELINOR C. OSTROM … 5

or for our children’s college fund. This nuanced understanding of how

real life occurs has implications for scholarship and for policy. As Zelizer
(ibid., 360) states, “By promoting clearer descriptions and explanations,
a connected-lives approach to the intersection of economic activity and
personal relations, including intimacy, prods scholars, lawmakers, and
policy experts to identify normatively superior combinations.”
Similarly, Ostrom saw a disconnect between theory and practice in
regard to property held in common. The commons include such resources
as water, fisheries, grazing lands, and the internet that are often not
owned individually through private property nor owned and managed
by government. Such resources are difficult to exclude but rivalrous in
nature. A large open pasture can be grazed upon by many livestock,
though any individual patch of grass cannot be consumed by all. Regret-
tably, as Ostrom observed and in the wording of Zelizer, much of the
theory on the commons was influenced by separate spheres and hostile
worlds reasoning.
Ostrom (1990, 2–7) identifies three models used to examine the
commons: the tragedy of the commons, the prisoner’s dilemma game,
and the logic of collective action. In the tragedy of the commons, the
lack of ownership results in overconsumption because each individual
user can consume without the responsibility of maintaining the resource.
The prisoner’s dilemma provides a formal game theory model to show
how individually rational choices lead to a worse social outcome. While
everyone would benefit from cooperating to maintain the commons, their
incentives are to consume without taking responsibility. And, finally, the
logic of collective action supposedly demonstrates that communal coop-
eration is only likely to take place in small-group settings; otherwise,
the incentives of the individuals involved will overpower the potential
social benefits. Ostrom (ibid., 6) concludes that, “At the heart of each
of these models is the free-rider problem. Whenever one person cannot
be excluded from the benefits that others provide, each person is moti-
vated not to contribute to the joint effort, but to free-ride on the efforts
of others.” As a result, policy prescriptions tend to rely on “only way”
approaches—privatization or public intervention is viewed as the only way
out of the tragedy (ibid., 8).
Ostrom challenged this view along several lines. First, privatization
did not always seem like the logical solution. Dividing up grazing lands
could eliminate competition among herders, but also increased risks of a
shortage of feed due to weather, crop yield, and so on. In such instances,
6 S. HAEFFELE AND V. H. STORR

herders would have to devise new arrangements to exchange resources

(ibid.). Second, it was epistemically problematic to assume that govern-
ment agencies could manage, monitor, and enforce consumption laws in
ways that provided more social benefit than the local actors.
Instead, Ostrom theorized that maybe the actors themselves could
come up with governance arrangements to maintain their commons, and
then documented this theory in practice with case studies from around
the world (ibid.). “Instead of presuming that the individuals sharing a
commons are inevitably caught in a trap from which they cannot escape,”
Ostrom (ibid., 14) argued that “the capacity of individuals to extricate
themselves from various types of dilemma situations varies from situation
to situation.” They do so through associational relations—they delib-
erate, devise rules, and monitor one another. In other words, they actively
participate in their own governance within their community to “deal
creatively and constructively with perverse problems such as the tragedy
of the commons” to “change the situation themselves” (ibid., 21).
In contrast to hostile worlds models, both Ostrom and Zelizer
sought to understand more complex phenomena that seemed to blur
the clean distinctions of markets, government, and relational life. Zelizer
(2011), for instance, continually observed what she termed as “circuits
of commerce.” In many circumstances, in both the short term and long
term, commerce has a particular relational connection that does not neatly
reflect the conventional notions of markets, firms, networks, or bureau-
cratic hierarchies. As Zelizer (ibid., 304) argues, we observe circuits of
commerce “when we find complex and variable coexistence between
people’s social ties and their economic transactions.”
Circuits of commerce include remittance flows, the complex finances
of childcare, and creation of local monies, reward systems, and alternative
accounting schemes. They have the following characteristics:

(a) distinctive social relations among specific individuals; (b) shared

economic activities carrier on by means of those special relations;
(c) creation of common accounting systems for evaluating economic
exchanges, for example, special forms of monies; (d) shared understandings
concerning the meaning of transactions within the circuit, including their
moral valuation; and (e) a boundary separating members of the circuit from
nonmembers, with some control over transactions crossing the boundary.
(ibid., 304)
 1 INTRODUCTION: CONNECTING ELINOR C. OSTROM … 7

Likewise, Ostrom examined how governance structures were devised

for common-pool resources and developed a set of criteria, termed insti-
tutional design principles, that were common among successful efforts.
They include:

1A. User Boundaries: Clear and locally understood boundaries between

legitimate users and nonusers are present.
1B. Resource Boundaries: Clear boundaries that separate a specific
common-pool resource from a larger social-ecological system are
present.
2A. Congruence with Local Conditions: Appropriation and provision
rules are congruent with local social and environmental conditions.
2B. Appropriation and Provision: Appropriation rules are congruent
with provision rules; the distribution of costs is proportional to
the distribution of benefits.
3. Collective Choice Arrangements: Most individuals affected by a
resource regime are authorized to participate in making and
modifying its rules.
4A. Monitoring Users: Individuals who are accountable to or are the
users monitor the appropriation and provision levels of the users.
4B. Monitoring the Resource: Individuals who are accountable to or are
the users monitor the condition of the resource.
5. Graduated Sanctions: Sanctions for rule violations start very low
but become stronger if a user repeatedly violates a rule.
6. Conflict Resolution Mechanisms: Rapid, low cost, local arenas exist
for resolving conflicts among users or with officials.
7. Minimal Recognition of Rights: The rights of local users to make
their own rules are recognized by the government.
8. Nested Enterprises: When a common-pool resource is closely
connected to a larger social-ecological system, governance activities
are organized in multiple nested layers (Ostrom 2010, 653).

These rules and characteristics allow community members to create their

own governance structures, monitor for free riders, and adapt to changing
circumstances.
The similarities and complementarities between the circuits of
commerce that Zelizer described and the governance arrangements that
Ostrom highlighted are worth noting. Indeed, a line of research that
8 S. HAEFFELE AND V. H. STORR

might be productively advanced would be to connect the scholarship of

Zelizer’s circuits and Ostrom’s arrangements. Both Ostrom and Zelizer
believed that people are innovative and capable of making their own
rules to engage in self-governance. Such people—rational, adaptable, and
entrepreneurial—complicate our world, both for social scientists to try to
understand and for policymakers who hope to improve lives. Embracing
this complexity, thus, both shows how as a society we are finding ways to
live better together all of the time and adds perspective as we strive for
further development and social change.

1.2 Structure of the Volume

This volume brings together scholars from a variety of disciplines and
who use a variety of methods to engage in a discourse on social science
as influenced by Ostrom and Zelizer. The volume begins with an essay
by Zelizer, reflecting on the connections between her own work and
Ostrom’s. Then, in the chapters that follow, there are discussions on why
political economy benefits from stressing that individuals live connected
lives and are associational beings, how reading Ostrom and Zelizer
together brings something important to the conversation, and how to
incorporate these ideas into other disciplines such as archeology, history,
and security studies as well as topics like the family, disaster recovery, and
e-commerce. There are discussions of new circuits of commerce in Cuban
remittance networks, activist communities in the Amazon, and in the mail
delivery systems of the past, combined with Ostrom’s concepts of poly-
centricity and institutional diversity. This volume hopefully serves as an
opening of a discourse into these scholars and their ideas for years to
come.

Notes
1. See Ostrom’s CV here: https://ostromworkshop.indiana.edu/pdf/CVs/
eostrom_vitae.pdf.
2. See Zelizer’s most recent CV here: https://sociology.princeton.edu/sites/
g/files/toruqf1236/files/people-cv/zelizer_cv_1.pdf.
3. Quoted in his praise for Zelizer (2005).
 1 INTRODUCTION: CONNECTING ELINOR C. OSTROM … 9

Resources
Aligica, Paul Dragos, and Peter J. Boettke. 2009. Challenging Institutional
Analysis and Development: The Bloomington School. Abingdon-on-Thames:
Routledge.
Arrow, Kenneth J., Robert O. Keohane, and Simon A. Levin. 2012. “Elinor
Ostrom: An Uncommon Woman for the Commons.” PNAS 109 (33):
13135–13136.
Boettke, Peter J., Stefanie Haeffele, and Virgil Henry Storr, eds. 2016. Mainline
Economics: Six Nobel Lectures in the Tradition of Adam Smith. Arlington, VA:
Mercatus Center at George Mason University.
Lazarus, Jeanne. 2020. “Viviana Zelizer Receives Honorary Doctorate from
Sciences Po: Praise by Jeanne Lazarus.” Economic Sociology: The European
Electronic Newsletter 21 (3): 23–27.
Lemke, Jayme, and Vlad Tarko, eds. 2021. Elinor Ostrom and the Bloomington
School: Building a New Approach to Policy and the Social Sciences. Newcastle:
Agenda Publishing.
Nicole, Wendee. 2014. “Tipping the Scale: How a Political Economist Could
Save the World’s Forests.” Mongabay, May 29. https://news.mongabay.
com/2014/05/tipping-the-scale-how-a-political-economist-could-save-the-
worlds-forests/
Nordman, Erik. 2021. The Uncommon Knowledge of Elinor Ostrom. Washington,
DC: Island Press.
Ostrom, Elinor. 1990. Governing the Commons. Cambridge, UK: Cambridge
University Press.
———. 2005. Understanding Institutional Diversity. Princeton: Princeton
University Press
———. 2010. “Beyond Markets and States: Polycentric Governance of Complex
Economic Systems.” American Economic Review 100 (June): 641–672.
Poteete, Amy R., Marco A. Janssen, and Elinor Ostrom. 2010. Working Together:
Collective Action, the Commons, and Multiple Methods in Practice. Princeton:
Princeton University Press.
Tarko, Vlad. 2017. Elinor Ostrom: An Intellectual Biography. London:
Rowman & Littlefield International.
Wilson, Rick K., and Catherine C. Eckel. 2013. “Elinor Ostrom: ‘A Magnificent
and Irreplaceable Treasure.’” Southern Economic Journal 79 (3): 486–495.
Zelizer, Viviana A. 1979. Morals and Markets: The Development of Life Insurance
in the United States. New York: Columbia University Press.
———. 1985. Pricing the Priceless Child: The Changing Social Value of Children.
New York: Basic Books.
———. 1994. The Social Meaning of Money. New York: Basic Books.
———. 2005. The Purchase of Intimacy. Princeton: Princeton University Press.
———. 2011. Economic Lives: How Culture Shapes the Economy. Princeton:
Princeton University Press.
 CHAPTER 2

Why and How Do Social Relations Matter

for Economic Lives?

Viviana A. Zelizer

Elinor Ostrom deeply appreciated the sort of interdisciplinary dialogue

she so vigorously fomented with her own research and with Vincent
Ostrom, at the Indiana University Ostrom Workshop they co-founded.

This paper adapts my keynote lecture prepared for the launching of the Ostrom
Speaker Series celebrating the 10th anniversary of Elinor Ostrom’s Nobel Prize
in Economics, sponsored by the Mercatus Center at George Mason University’s
F. A. Hayek Program for Advanced Study in Philosophy, Politics, and
Economics on October 17, 2019. I draw substantial portions of the paper from
Zelizer (2011, 2015). I am grateful to Stefanie Haeffele and Virgil Storr for
their generosity and editorial efforts to make this volume possible. Stefanie also
wonderfully coordinated my initial visit.

V. A. Zelizer (B)
Princeton University, Princeton, NJ, USA
e-mail: vzelizer@princeton.edu

© The Author(s), under exclusive license to Springer Nature 11

Switzerland AG 2023
S. Haeffele and V. H. Storr (eds.), Living Better Together,
Mercatus Studies in Political and Social Economy,
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 THE CHOIR SCHOOL

The Choir School building, which cost nearly $180,000, is the gift of Mrs. J.
Jarrett Blodgett in memory of her father Mr. John Hinman Sherwood. At
Eastertide, 1914, the late Commodore Frederick G. Bourne, who had sung as
a boy in Trinity Church and in later years in the Church of the Incarnation,
endowed the school with $500,000; and by his will, probated March 15, 1919,
gave $100,000 to the Cathedral toward the building of the Nave and about the
same amount to the Choir School endowment. Members of the Diocesan
Auxiliary to the Cathedral contributed generously toward the furnishing of the
school. A tablet in the porch reads:

“In Faithful Memory of ‖ John Hinman Sherwood ‖ Just Upright True ‖ Erected by
his daughter ‖ 1912.”

St. Faith’s House

St. Faith’s House (D. on plan) is the home of the New York Training School
for Deaconesses, an independent corporation which was founded in 1890 by
the late Rev. William Reed Huntington, D.D., and which occupies a site in the
Cathedral Close by permission of the Trustees of the Cathedral. The building
of Indiana limestone and brick is in Tudor Gothic architecture, and measures
68 by 137 feet on the outside. It is the gift of Archdeacon Charles C. Tiffany in
memory of his wife. The architects were Messrs. Heins & LaFarge.

The Synod House

The Synod House, (E. on plan), standing in the southwestern angle of the
Close on the corner of Cathedral parkway and Amsterdam avenue, is the
meeting place of the Diocesan Convention and other secular gatherings of the
Diocese. It also contains the Bishop’s office and the offices of the Suffragan
Bishops, the Rt. Rev. Arthur Selden Lloyd, D.D., and the Rt. Rev. Herbert
Shipman, D.D. It is of Kingwood. W. Va., sandstone with pink tinges, quite
unlike any other stone in the Cathedral group. The Architecture is pure French
Gothic of the 13th century, Messrs. Cram & Ferguson being the architects. Its
outside dimensions are 73 by 171 feet. The Western Entrance is a fine
example of a mediaeval recessed porch in its architecture and an interesting
illustration of the progress of Civilization and Christianity in its sculptures. It
contains 43 figures in the round and a relief of 12 figures in the tympanum.
The key-note to the composition is the relief in the Tympanum representing
Christ sending out his Disciples to baptize and teach all the nations of the
world. Beneath this is the inscription:

“All power is given unto me in heaven and earth ‖ Go ye therefore, and teach all
nations, baptizing ‖ them in the name of the Father, and of the Son, and ‖ of the Holy
Ghost; teaching them to observe all ‖ things whatsoever I have commanded you;
and lo ‖ I am with you always even unto the end of the world” (Mat. xxviii. 18-20).
 THE SYNOD HOUSE

The archivolt outside of the tympanum is composed of three ranges of

Gothic niches in the voussoirs, containing 36 little figures in the round. The
outer range represents 14 ancient and modern Apostles of Christianity as
follows, beginning at the lowest figure on the left-hand side and reading
upward to the center, and thence downward to the lowest right-hand figure: (1)
Count Zinzendorf, 1700-1760, German reformer, founder of Moravian
Brethren, missionary to American Indians; (2) St. Boniface, 680-755, Apostle
of Germany; (3) St. Francis Xavier, 1506-1552, Apostle of the Indies, one of
the founders of the Society of Jesus; (4) St. Denis, 3d century, Apostle of the
Gauls, Patron Saint of France; (5) St. Olaf, 995-1030, Patron Saint and King
of Norway; (6) St. Augustine, died 604, missionary to Britain, first Archbishop
of Canterbury; (7) Innocent of Moscow, 1797-1879, Apostle of Alaska and
Kamchatka, Archbishop of Moscow; (8) St. Patrick, circ. 372-460, Apostle and
Patron Saint of Ireland; (9) John Eliot, 1604-1690, Apostle of American
Indians, translator of Bible into Indian language; (10) St. Willibrod, 658-739,
Apostle of the Frisians, Archbishop of Utrecht; (11) St. Cyril, 827-869, Apostle
of the Slavs, inventor of the Cyrillic alphabet; (12) David Livingstone, 1813-
1873, British explorer and missionary in Africa; (13) St. Columba, 521-597,
Apostle of Caledonia; (14) Charles George Gordon, “Gordon Pasha,” 1833-
1885, British General, promoter of Christianity in China and Egypt. The 12
figures in the middle range represent the Arts and Sciences. In the same
order they are: (1) Natural Science, man with microscope; (2) Sculpture, man
with mallet and chisel; (3) Medicine, man with book and skull; (4) Literature,
woman reading a book; (5) Chemistry, woman holding aloft a retort; (6)
Industrial Art, man with vase; (7) Painting, man with palette; (8) Astronomy,
man with globe; (9) Mathematics, man wearing spectacles and gown, holding
cone and truncated pyramid; (10) Physics, woman with telephone; (11) Music,
man with violoncello; (12) Architecture, man[50] holding model of building. The
10 figures in the innermost range represent the Crafts and Industries, as
follows: (1) Bookbinding, man making a book; (2) Agriculture, man sowing
seed; (3) Metal Industry, man pouring molten metal from ladle; (4) Textile
Industry, woman with distaff and shuttle; (5) Navigation, sailor holding
telescope with rope at feet; (6) Building, man laying brick; (7) Engineering,
man holding tape measure; (8) Fishing, sailor with seine; (9) Mining, man with
pickaxe and miner’s cap; (10) Shoemaking, cobbler at his last. Below these, in
niches in the splays and central pilaster of the door-way, are 7 larger figures
representing Seven Famous Christian Rulers who have carried out the
injunction in the tympanum, as follows, (left to right): (1) Emperor Constantine,
once ruler of the Roman World and founder of Constantinople, who
proclaimed religious toleration and presided over the council which adopted
the Nicene Creed; (2) Charlemagne, King of the Franks, Emperor of the
revived western Roman empire, who introduced Christianity into conquered
countries, maintained popular assemblies, and promoted science, art and
letters; (3) Alexis, one of the ablest Emperors of Byzantium and friend of the
Crusaders; (4, in center) George Washington, to whose character as Christian
soldier, statesman and first President of the United States, attaches local
interest from the fact that he commanded the American troops in the Battle of
Harlem Heights which was fought partly on the ground occupied by the
Cathedral Close; (5) Gustavus Adolphus, King of Sweden, one of the greatest
generals, who, with his army in Germany, saved the cause of Protestantism in
the Thirty Years War; (6) St. Louis, King of France, the most distinguished
monarch of his age, who was noted for his piety, justice and mercy, and who
died on a Crusade; and (7) Alfred the Great, King of Wessex, who bore the
brunt of the Danish invasions and was a promoter of education and
Christianity. The sculptures are by John Evans & Co. of Boston. The Interior
decoration of the high roof and open timbers of the truss-work in polychrome
is typical of the Middle Ages and the wood panelling is a reminder of 15th
century work. The latter is by Messrs. Wm. F. Ross & Co., of Cambridge,
Mass. The grisaille windows are by Mr. Charles J. Connick of Boston. The
main hall, which seats 800 on the floor and 400 in the gallery, has a large pipe
organ built by the Ernest M. Skinner Co. of Boston. The Undercroft
(basement) is equipped for use as a refectory. The building cost about
$350,000. In the main vestibule, over the outer door-way, is this inscription:

“To the Glory of God and for the Service of His People ‖ This Synod House was
Given in the year A. D. 1912 by ‖ John Pierpont Morgan and William Bayard
Cutting.”

Open Air Pulpit

The Open Air Pulpit (F. on plan) standing in the midst of the Cathedral
Close, is in the form of an open-work Gothic spire 40 feet high, built of
Daytona stone. On its four sides are the usual symbols of the four Evangelists.
The pulpit was designed by Messrs. Howells and Stokes and was presented
by Miss Olivia Phelps Stokes in memory of her sister Miss Caroline Phelps
Stokes. It was suggested by the outdoor services held here before the Choir
and Crossing were ready, and by the open air pulpit attached to the cathedral
church at Perugia.

Organizations
The following organizations of men and women aid in the Cathedral work:
The Diocesan Auxiliary to the Cathedral: President, Mrs. Henry W. Munroe;
Vice-Presidents, Mrs. John Greenough, Mrs. Haley Fiske, Mrs. W. M. V.
Hoffman; Secretary, Mrs. Louis Mansfield Ogden; Assistant Secretary, Mrs.
Francis C. Huntington; Treasurer, Mrs. Harold F. Hadden.
The Cathedral League: President, Mr. John S. Rogers; Vice-President, Hon.
Thomas C. T. Crain; Treasurer, Mr. John A. Hance; Secretary, Dr. John B.
Walker.
The Laymen’s Club: President, Mr. Theophilus Barratt; Vice-Presidents,
Messrs. William W. Borman, Henry M. Sperry, Robert Livingston Stedman;
Treasurer, Mr. Charles P. Dietz; Secretary, Mr. J. Hardwick Stagg. Organized
1908, incorporated 1920, “to promote and stimulate interest in the influence,
growth and completion of the Cathedral; to bring the Cathedral and its work
more completely within the knowledge of the community; and to promote the
general welfare of the Cathedral.” Among its activities are the publication of
this Guide Book and the Cathedral post-cards, the improvement of the
Cathedral grounds, the assisting of a choir boy to complete in some well-
known preparatory school his preparation for college, the training of the
Cathedral Troop of Boy Scouts, the giving of free lectures, the ushering in the
Cathedral, etc.
The Cathedral Ushers are members of the Laymen’s Club as stipulated in a
resolution of the Cathedral Trustees passed April 25, 1911, and are
designated from week to week by the Canon Sacrist. The badge of the Ushers
is a vesica-shaped[51] gold medallion, having in the center an episcopal mitre,
surrounded by the legend “Ecclesia Cathedralis S. Johannis Theologi;”
suspended by a purple ribbon from a gold bar bearing the word “Usher.”

Guide Book
Copies of this Guide Book may be procured at the Cathedral from the
Verger or the Ushers, or will be sent by mail upon request addressed to the
Verger (p. 23). In stiff paper covers 50 cents (by mail 60 cents); in purple cloth
covers stamped with gold $1.00 (by mail $1.10).
 FOOTNOTES
[1] The service on Nov. 24, when the flags of 12 liberated nationalities
were carried in the procession, and that on Thanksgiving Day when the
flags of 27 allied nations were carried, were two of the most moving
religious services ever held in this country. The liberated peoples
represented in the former were the Armenian, Albanian, Czecho-Slovak,
Jugo-Slav, Greek Irredentist, Italian Irredentist, Lithuanian, Polish,
Rumanian, Uhro-Rusin, Ukranian, and Zionist.
[2] The quality of divinity appertaining only to the Deity.
[3] This was a stone tower similar to the one so well preserved in Central
Park. The remains of another are at the northern end of Morningside Park.
[4] See note on page 116.
[5] The pastoral staff was presented to Bishop Manning in 1923 by the
Bishop, clergy and laity of the Diocese of London. See reference to the
Diocese of London on page 24.
[6] The processional cross, a memorial of the late Walter D. Davidge,
Chairman of Ushers, is overlaid with pure gold, and mounted upon a
carved mahogany staff. In its center is a large topaz jewel with many
facets. It was made by Messrs. J. & R. Lamb.
[7] Mr. Heins was born May 24, 1860, in Philadelphia, Penn., and died
September 25, 1907, at Mohegan Lake, N. Y., where there is a church
erected in his memory.
[8] Morningside Heights are so named because they front eastward.
[9] See description of corner-stone on page 100.
[10] This is true in both the natural and the spiritual worlds. The oak
grows more slowly than the pine; and the moral achievements which are
worth the most and last the longest are the hardest to accomplish.
[11] The figures of the Virgin and the Child suggest the fact that the
Chapel of St. Saviour occupies the position usually given to the Lady
Chapel in European cathedrals.
[12] The diagonal cross of St. Andrew symbolizes not only the mode of
his martyrdom but also humility. The legend is that when condemned to
death, he asked to be nailed to a cross of a form different from the
Saviour’s, as he was not worthy to die on the same kind.
[13] The usual symbol of St. Bartholomew, the knife with which he was
flayed alive, and that of St. Matthew, the money bag, indicating his
occupation before he was called, are not apparent.
 [14] There is a tradition that St. Luke painted the first portrait of Christ.
Pictures of the Madonna attributed to Luke are not uncommon in southern
Italy. There is one such in the Cathedral of SS. Peter and Paul at Citta
Vecchia, Malta. See article entitled “Knights and Sights of Malta” in
Harper’s Magazine for July, 1923, p. 159.
[15] ΙϹ and ΧϹ are the Greek letters iota sigma and chi sigma, (uncial
form,) being the first and last letters in each case of the Greek words for
Jesus Christ. The letters ΝΙΚΑ are read together and spell the Greek word
which means “conquers.” Mrs. Jenner, in her “Christian Symbolism,” says
that this inscription “is stamped upon every altar-bread of the Orthodox
Eastern Church, and it occurs on every eikon of our Lord.”
[16] What is here informally called the central aisle is sometimes called
by architects the Nave, to distinguish it from the parallel passages called
aisles.
[17] These sculptures are surpassingly beautiful. The Supper at
Emmaus has a particularly dramatic quality. Note the amazement of the
two Disciples as they recognize the Saviour after his crucifixion, their
attitudes and facial expressions, and the vein standing out on the neck of
the one in the foreground.
[18] The use of the grape-vine to symbolize Christ dates from the very
beginning of the Christian era. A silver chalice found in Antioch by Arabs in
1910 and believed to date from the 1st century, is covered with a grape-
vine of twelve branches in the midst of which are figures of Christ and the
writers of the Gospels and Epistles (See N. Y. Evening Sun of Jan. 3,
1920, and N. Y. Times of May 14, 1922.)
[19] These symbols, supposed to be derived from the Revelation of St.
John (iv. 7) and the prophecy of Ezekiel (i. 10), are variously interpreted.
One explanation of each follows: The man or cherub is given to St.
Matthew because he dwells on the human side of Christ; the lion to St.
Mark because he is called the historian of the resurrection, and ancient
naturalists believed that the lion was born inanimate and came to life three
days after birth; the ox, the emblem of sacrifice, to St. Luke because he
dwells on the priesthood of Christ; and the eagle to St. John because he
soared in the spirit to heaven and saw God.
[20] These Romanesque features are part of the original design which
was subsequently abandoned. There is a plan for changing them to
Gothic.
[21] There is much ambiguity in the use by architects of terms to indicate
the sub-divisions of the eastern limb of a cathedral which is called
comprehensively the Choir. The designations here used—the Choir proper,
the Presbytery, and the Sanctuary—are sufficient for present purposes
without confusing the reader with conflicting definitions.
[22] For details of intentional departures from absolute levels, and from
regularity of height and spacing of arches, see “Temperamental
Architecture” in “The New York Architect” for April, 1911.
 [23] See Abbott’s “History of King Alfred” for legends concerning the
cakes. One is, that Alfred, when a fugitive from the Danes, was hiding one
day in a peasant’s cottage, and while sitting by the fire-place mending his
bow, he was requested by the house-wife to watch her cakes which were
baking. Absorbed in thoughts of his kingdom, he forgot the cakes, and for
his neglect was roundly scolded by the woman who little realized his
character.
[24] St. Francis, founder of the Franciscan Order, literally interpreted the
text “Go ye into all the world and preach the Gospel to every creature”
(Mark xvi. 15) and a famous fresco by Giotto in the church of San
Francesco, at Assisi, represents him preaching to the birds.
[25] “Cathedral Choirs ... have for ages been divided into two portions
facing each other and respectively named Decani, or the side of the Dean,
... and Cantoris, or the side of the Cantor” or Precentor.—Hunt’s Concise
History of Music.
[26] Brother of Horatio Potter and father of Henry Codman Potter,
Bishops of New York.
[27] See reference to the symbols of the four Evangelists on page 44.
[28] See page 93 for anecdote of the Dove of Peace connected with this
window.
[29] See page 74 following.
[30] The poetic beauty of this window tempts one to re-read Milton’s
“Paradise Lost.” The beautiful legend of St. Raphael, the friendly traveller,
a favorite subject of art, is to be found in the Book of Tobit, in the
Apochrypha.
[31] Uncle of Bishop Henry Codman Potter, seventh Bishop of New York,
whose tomb is in the Chapel of St. James.
[32] The symbolism applicable to Bishop Potter’s work is that of the
familiar adage, “Great oaks from little acorns grow.”
[33] The congregational singing, always a feature of the Cathedral
services, is remarkable on these occasions, especially with the colored
congregations, among whom are often heard voices of exceptional quality.
[34] Concerning the ΙϹ-ΧϹ symbol, see page 34. Concerning the Ichthus
symbol, see page 116.
[35] These letters ihc and the corresponding capitals ΙΗϹ (iota, eta,
sigma,) are the first two and last letters of the Greek word for Jesus. They
are frequently associated with the letters ΧΡϹ (chi, rho, sigma,) the first
two and last letters of the word for Christ. When converted into the Roman
form of ihs or IHS, they are sometimes construed to be the initials of the
words Jesus Hominum Salvator (Jesus Saviour of Men).
[36] This rare representation of God the Father in human form is after
examples developed during and confined almost entirely to the 14th-16th
centuries. The triangular nimbus is peculiarly the symbol of God the
Father. Note description of Reredos.
[37] Grisaille, from the French “gris” meaning “gray,” so-called on
account of the grizzled or grayish brown glass often employed. Windows in
geometrical designs are also called pattern windows. Other examples of
grisaille windows are those in St. Columba Chapel.
[38] The designer has taken artistic license with these colors. Strictly, the
arms of the City of Rheims are: On a silver field, a green wreath of oak and
laurel with red fruit; on a blue chief three fleurs de lis of gold.
[39] Strictly, the arms of the Archbishop of Rheims are: On a blue field
sprinkled with golden fleurs de lis, a silver cross over all.
[40] In 1376, Charles V. fixed the number of fleurs de lis in the royal
arms at three “to symbolize the Holy Trinity.” Some persons consider that
the three leaves of the conventional fleur de lis also symbolize the Trinity.
[41] This representation of the Transfiguration, like that in the reredos of
the Chapel of Saint James described on page 71, is after Raphael’s last
work, the original of which is in the Vatican. In both cases the poses of the
six figures have been adapted to the spaces occupied.
[42] In the following table ac. indicates date of accession to title. Some of
the dates here and on page 86 are only approximate.
[43] Only the nimbus of the Deity is ornamented with the cross. In a front
view, but three arms of the cross appear; and sometimes these are
represented as rays of light. A few writers, including G. J. French and W. &
G. Audsley, contend that the three rays on the nimbus of the Deity have no
connection with the cross, but symbolize the Trinity. The similarity of the
floriated terminals to the French fleur de lis has no special meaning, the
real significance being, as stated on page 74 the flowering or
productiveness of the Christian religion.
[44] A Bishop’s crozier is usually in the form of a pastoral staff, or ornate
shepherd’s crook; an Archbishop’s staff has a cross instead of a crook at
the upper end; and a papal staff has a double cross at the upper end.
[45] The founder of a see is usually represented holding the model of a
cathedral.
[46] As an illustration of a peace legend connected with a European
church may be mentioned that of the Golden Virgin of the basilica of Notre
Dame de Brebieres, in Albert, France. In the bombardment of 1914, the
figure of the Virgin and Child which surmounted the spire was thrown over
and remained suspended at right angles for over three years; during which
time the belief sprang up locally that when the Golden Virgin fell, peace
would come. The Virgin fell during the bombardment of 1918, and peace
ensued a few months later.
[47] Some years ago, when Canon Douglas was visiting Worcester
Cathedral, England, Canon Wilson pointed to a spot in the wall where an
ancient carved stone had been replaced by a modern stone, and said: “A
good while ago a man of the name of Huntington, who introduced himself
as Rector of a church in Worcester, Mass., begged me to give him a bit of
carved stone as a symbol of the ties between England and America.” This
led Canon Douglas to ask for a similar gift to be placed in St. Ansgarius’
Chapel, which is a memorial of Dr. Huntington, in a House of God where
Englishmen and Americans often meet and where members of the
Daughter Church have constant occasion to recall their indebtedness to
the Mother Church of England.
[48] The Corner Stone also contains a Bible, a Prayer Book, a Hymnal,
Journals of the Diocesan Conventions 1882-1892, Journals of the General
Conventions 1889-1892, Centennial History of the Diocese of New York,
several church periodicals, three different almanacs for 1893, Catalogue of
the General Theological Seminary and St. Stephen’s College 1892-1893,
New York daily papers of December 27, 1892, the form of service for laying
the Corner Stone, names of the Cathedral Trustees, several charges and
addresses delivered by Bishop Potter on various occasions, letters from
the Bishop to the clergy and others concerning the Cathedral, the badge
and rules of prayer of the Brotherhood of St. Andrew, medal of the
Missionary Society, lists of principal officers of the United States, N. Y.
State and N. Y. City governments, and a list of the objects placed in the
stone.
[49] For details, see description in the Architectural Record for August,
1914.
[50] Ralph Adams Cram.
[51] Several ideas associated with the fish-shape of the vesica piscis
have caused it to be recognized as a symbol of Christ. In an ingenious
rebus of a very early date, the five letters of the Greek word for “fish” ἰχθύς,
form the initials of the Greek words Ἰησοῦς Χριστὸς, Θεοῦ Υἱὸς, Σωτήρ,
which mean “Jesus Christ, Son of God, Saviour.”
 *** END OF THE PROJECT GUTENBERG EBOOK A GUIDE TO
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