By Stephen Holden Bates
I was surprised to read in John Connolly, Matthew Flinders and David Judge’s recent article on House of Lords committees that a co-authored paper of mine – indeed, one where I was the corresponding author – was used to support the view that committees should be considered institutions, rather than organisations. That’s strange, I thought, because that’s not what I think. However, there it is in black and white in our abstract (and again on page 437): “committees are institutions embedded in wider social structures”[1]. Below I set out why I think I was wrong to state that committees are institutions rather than organisations and why this categorisation matters.
In defining committees as institutions rather than organisations, Connolly, Flinders and Judge follow the usage adopted by Longley and Davidson[2], citing the distinction drawn between them by Douglas North. In almost certainly the most famous and popular definition out there, North defines institutions as “the rules of the game in a society or, more formally… the humanly devised constraints that shape human interaction”. They consist of “both informal constraints (sanctions, taboos, customs, traditions, and codes of conduct), and formal rules (constitutions, laws, property rights)”. Organisations, according to North, are “groups of individuals bound by some common purpose to achieve objectives” and include “political bodies (political parties, the Senate, a city council, a regulatory agency), economic bodies (firms, trade unions, family farms, cooperatives), social bodies (churches, clubs, athletic associations), and educational bodies (schools, universities, vocational training centers)”.
It is not clear to me (and why I am so upset with myself) why, after reading these definitions, you would then want to categorise committees as institutions. It is true that some institutionalist scholars, such as Peters, argue that it is difficult to differentiate between institutions and organisations in practice. It is also true that other institutionalist scholars, such as Lagroye[3], are more concerned with the particular research programme surrounding some social phenomenon that may or may not be called an institution or an organisation, rather than whether the social phenomenon is correctly labelled as such. It is also true that yet more institutionalist scholars, such as Hodgson, have suggested that organisations are a special kind of institution. However, even if you follow Hodgson, organisations-as-special-institutions would seem the appropriate label for committees, rather than simply institutions.
Contra Hodgson, I would want to maintain a sharp ontological distinction between institutions and organisations, even if they are always empirically intertwined. Drawing on Archer, institutions are part of the cultural fabric of society and organisations are part of the structural fabric. In making this distinction, I would also want to adopt definitions which differ slightly from North’s definitions above. Institutions are “systems of established rules, conventions, norms, values and customs; [they] consist of, or are constituted by, established rules, conventions, norms, values and customs”. Organisations are particular kinds of meso- or micro-level (depending on size!) social structures – “systems of human relations among social positions”. Following Elder Vass, those social positions which comprise organisations tend to be specialised and related hierarchically, although not always.
If we take UK Select Committees as an example (because that’s basically all I know about), select committees are organisations[4] made up of certain specialised social positions – chair, member, clerk, operations manager, media and communications officer, etc. – which are occupied by MPs and parliamentary staff and which have (relatively) defined chains of command. Committees-as-organisations are enmeshed within, and shaped by, numerous formal and informal institutions[5] (which are reciprocally shaped by the committees and the individuals who work within them). Some of these institutions operate within specific committees (for example, the custom in at least one committee that there is an unofficial Deputy Chair); some operate system-wide and at the level of Parliament (for example, the formal, codified rule that every government department will have a select committee shadowing it, or the informal convention that the Treasury Committee is chaired by an MP from the government benches, or the value of consensus that permeates committee interactions); and some are societal-wide (for example, laws regarding employment practices, or norms regarding acceptable behaviour during meetings).
Why does it matter if we understand committees, not as institutions, but as organisations and, particularly, as organisations in the manner outlined above? Drawing on critical realist thinking, I would like to suggest it matters for at least two interrelated reasons. First, while both organisations and institutions contribute to outcomes, they contribute in different ways. Organisations and institutions are different kinds of social entities with different causal powers and mechanisms. For example, to use Elder-Vass’s phrase, coordinated interaction is an emergent property of organisations due to the way in which they bring individuals together through authority relations and within specialist positions. It is the coordinated interaction mechanisms of organisations which allows for the production of communal effort, a common purpose, and collective reflexivity, identity and strategic calculation, even if those outcomes are also mediated by norms of behaviour. So, the ability of a chair and members of a select committee to decide upon and subsequently run an inquiry, the forcefulness of committee recommendations, the efficiency and resourcefulness of parliamentary staff, and the reputation of committee chairs are due not only to parliamentary rules (institutions) and the intellect, charisma, etc. of individuals (agency) but also, crucially, the way in which those individuals are related to each other (organisation). Again drawing on Elder-Vass, if the MPs and parliamentary staff concerned were not organised into such committee organisations, these powers of select committees – to set the (parliamentary) agenda, to shape government policy, to raise the parliamentary and media profile of whoever is Chair – would not exist.
This, then, points to a second, larger reason why it is important to reflect on what committees are: our answer helps point us towards a particular way of looking at the world and, in turn, a particular kind of political science (and, indeed, a particular kind of politics). Understanding committees as organisations as outlined above is to make an ontological commitment about the social world that goes beyond the commitment made when understanding them as institutions and, by implication, as intersubjective elements of the cultural domain[6]. This understanding of organisations as structural “entities which ‘make a difference’ in their own right, rather than as mere sums of their parts” – as part of “the material circumstances in which people must act and which motivate them to act in certain ways” – helps to differentiate realists from:
- Methodological individualists, who claim that “the influence of all social entities can be reduced to the influence of the individuals who are their members and that social entities as such have no causal significance over and above that of their aggregated members”;
- Interpretivists, who reject “any notion of objective causality in society” and likely ground social constraints solely in “the practices and beliefs of individuals”;
- Poststructuralists, who, it is argued, view organisations as “discursive constructions and cultural forms that have no ontological status or epistemological significance beyond their textually created and mediated existence”; and
- ‘As-if realists’, such as Hay, for whom an organisation, as with other structural features of society, is “neither real nor fictitious, but a conceptual abstraction whose value is best seen as an open analytical question”.
This particular realist view of committees-as-organisations, then, points us towards a particular kind of parliamentary studies; one which seeks causal explanations underpinned by a non-Humean notion of causality and within which structural features of parliaments and society contribute by necessity to such explanations, not only because they are analytically useful but also because they have a meaningful social reality. Conceptualising committees differently would likely lead us down another path of how to study parliaments.
Dr Stephen Holden Bates is a Senior Lecturer in Political Science at the University of Birmingham.
[1] I put this lack of intellectual consistency and betrayal of my critical realist roots down to the fact that I was a father of 9-month-old twins at the time of submitting the article and had had about 3 minutes of sleep since they had arrived on the scene.
[2] Although note on page 5 that, when noting the vigour of modern-day committee systems, Longley and Davidson favourably quote Mattson and Strøm: “By broad consensus, committees are considered one of the most significant organizational features of modern parliaments” (emphasis added).
[3] Thanks to Claire Bloquet for discussions about French institutionalism and how it differs from versions I’m more familiar with.
[4] Which are part of a larger organisation called Parliament which, in turn, is part of a larger organisation called the state.
[5] As well as broader social structures.
[6] Or the non-commitment of not thinking the difference matters.