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The purpose of this paper is to encourage historical research on the educational work of Catholic Sisters in Australia which includes the Sisters’ perspectives.

Reflecting on the experiences of research projects which sought Sisters’ perspectives on their lives and work – from archival, oral and narrative sources – the authors discuss challenges, limitations and ethical considerations. The projects on which the paper is based include: a contextual history of a girls’ school; a narrative history of Sisters in remote areas; an exploration of Sisters’ social welfare work in the nineteenth century, and a history of one section of a teaching order from Ireland.

After discussing difficulties and constraints in accessing convent archives, issues in working with archival documents and undertaking a narrative history through interviews the authors suggest strategies for research which includes the Sisters’ voices.

No one has written about the processes of researching the role of Catholic Sisters in Australian education. Whilst Sisters have been significant providers of schooling since the late nineteenth century there is a paucity of research on the topic. Even rarer is research which seeks the Sisters’ voices on their work. As membership of Catholic women’s religious orders is diminishing in Australia there is an urgent need to explore and analyse their endeavours. The paper will assist researchers to do so.

Young women who entered the Dominican Sisters in the years before the Second Vatican Council3 lived in semi‐enclosure and took vows of poverty, chastity and obedience. As women religious they engaged in a life of teaching and prayer that was underpinned by notions of sacrifice and self‐effacement. In order to understand the teaching experiences of these women it is necessary to first understand something about the history of Catholic education in New Zealand and the context in which the New Zealand Dominican Sisters lived and worked.

UP to the present the knowledge of these archives is most unsatisfactory. There is only one complete catalogue, which apparently was begun by Dr. L. Vella during the first half of the nineteenth century, and completed in 1890 by Doctors Camilleri and Briffa. This catalogue is a manuscript volume written in the Italian language, and has never been published in its entirety. A copy exists, however, also in manuscript, at the headquarters of the Sovereign Military Order of St. John in Rome.

Cultural heritage and memory are essential mechanisms for the formation of individual and group identity, contributing to a sense of belonging in society. More specifically, built heritage (the buildings, structures and monuments associated with our cultural history) reflect our individual and collective decisions about what is important to preserve and remember into the future, further shaping our identities as citizens of Waterford. Thus, our relationship with heritage is just as much about looking forward into our social imagination for the future of Waterford city as it is about reflecting on our past.

Sites of Conscience are a specific type of built heritage which signify a society's belief that by remembering difficult pasts we can interrogate our current lived realities and create meaningful change in the future (International Coalition for Sites of Consciousness, 2022). Sites of Conscience are akin to what French historian Pierre Nora (1989) referred to as ‘les lieux de mémoire’, or places of memory. These physical spaces can connect past traumas and struggles to our present lives. As places of memory which ask us to acknowledge the past, Sites of Conscience can prevent the erasure of historical traumas and stand as an act of restorative justice, providing safe spaces for citizens to engage with difficult memories.

One such site of conscience in Waterford is the complex of buildings located at the College Street Campus of the South East Technological University. The site comprises the former convent of the Congregation of Our Lady of Charity of the Good Shepherd of Angers (commonly known as the Good Shepherd Sisters); the St Mary's Good Shepherd (Magdalene) Laundry; and St Dominick's Industrial School. The site was occupied in 1884 and the Laundry operated until its closure in 1982 (Department of Justice, 2013). This chapter will consider the former Magdalene Laundry and Industrial School's cultural and heritage significance to Waterford as a site of conscience, which encourages the citizens of Waterford not only to connect our past to our present, but to connect these memories to current actions to create a more just society into the future.

The built heritage of this complex acts as a powerful memory aide of a shared local history, allowing citizens to connect this past to related contemporary human rights issues. In this way, the former Laundry and Industrial School can stimulate discussions on gendered violence today, or to interrogate modern forms of institutionalisation such as Direct Provision. The chapter will further consider how these connections are even more important when our need to remember and recognise past atrocities are met with social, political, economic or cultural pressure to forget. Sometimes the desire for erasure is understandable; we want to commit events to the past and move on. However, such erasure can further disempower survivors of these institutions; prevent current and future generations from learning critical lessons; and dismantle future opportunities for healing and reconciliation. In this context, Sites of Conscience offer an opportunity to connect a difficult past to visions of a more socially just city of the future.

In the last 10 years or so, a growing body of research has highlighted the importance of social movements as the mechanism through which fields change or new fields emerge. This article contributes to this body of research by studying how an organization was able to promote institutional change from the center of a field by channeling the legitimacy generated by local religious movements. Data comes from the archives of a special commission within the Catholic Church that developed rules for adjudicating miracles performed by candidates to sainthood. The social movement is composed of candidates and their supporters who mobilized local communities using miracles. The period of the analysis was the aftermath of the Protestant Schism, when long-established practices and beliefs were fundamentally challenged. By approving miracles that created ties between individuals that spanned across kinship and social status boundaries, the commission was able to channel legitimacy into the wounded core of the Church. At the same time, receiving Rome’s approval reduced the competition the candidate’s supporters faced from other religious activists. The noncontentious interaction that occurred between the two actors gave birth to the field of modern sainthood. The main implication for organization theory is that, even in the absence of conflict, a new environment and ideology can emerge endogenously from the center of a field and transform both the organization and the social movement.

The case is an example of the dilemma and constraints an entrepreneur faces as they go forward in implementing ideas while setting up an enterprise. Through the eyes of John, the case helps the participants to understand and analyse two distinct business models, the bricks and clicks model and an online aggregator model and evaluate them using a visual business tool like the business model canvas (BMC). Thus, the case helps the participants to:▪ Analyse the customer segments and demand.▪ Apply frameworks for analysing a new venture’s prospects.▪ Understand two distinct business models and learn how to sketch a business model using the BMC.▪ Compare various business model designs using the BMC template.

Set against the backdrop of high consumerism and haute couture, conventroad.com is an example of fashion aggregation and curation in the online platform. Once known as the fashion hub of Kerala with its crowded streets, cramped with boutiques on each corner, Convent Road lost its following as big and major stores left the miniscule space for better facilities in the name of development. This case follows Rijin John, founder and developer, through the course of his idea conceptualisation. In an attempt to regain its popularity through the internet, John set out to rope all the popular Convent Road boutiques into one platform. But, as more options became available, John was in a dilemma about whether he should continue to try to convince the indifferent boutique owners to be a part of his enterprise or explore an alternative model and create a platform for weavers while sacrificing the brand value of Convent Road.

The case is designed for use in an undergraduate or graduate-level course on entrepreneurship, marketing, business policy and managing growing ventures.

Teaching notes are available for educators only.

CSS 3: Entrepreneurship.

Archive footage is now a staple of much cinematic and broadcast production. This chapter explores some of the ways in which archival material has been recycled and considers some of the tensions between filmmakers, archivists, and audiences throughout the process of research, production, and screening. It considers some of the controversies associated with the repositioning of material in short-form, narrative and documentary filmmaking, particularly in relation to content that was never intended for exhibition in the public sphere. Drawing upon Benjaminian ideas of accessing authenticity in a form that has been reproduced, it considers the responsibility of both filmmaker and viewer in critiquing moving image content that has borrowed, self-consciously or surreptitiously, from earlier filmic forms. It concludes by making recommendations for an ethical approach to recycling archival material in research contexts that are pertinent to the burgeoning field of academic creative practice, with a particular focus on the stakeholders involved and a reasonable contextual positioning of the source material in its remediated form.

The archives of François Perroux deposited at IMEC bear witness to the fact that he has devoted, beyond his scientific production, great energy to the most material aspects of research: setting up and maintaining networks to publicize his work and that of other economists, either directly or through the institutes and the journals he headed; organize seminars and symposiums; take care of relations with colleagues and the press; create collections and journals; and so on.

In this chapter, we concentrate our attention on the archives relating to the management of the institutes, those attesting to the lines and themes of the producer’s research, and those concerning his important correspondence.

Thanks to the archives deposited at IMEC, it is possible to follow the development of the theoretical work of François Perroux by contextualizing it. They also show the itinerary of a Christian intellectual, whose attachment to social Catholicism constitutes a guiding thread and is reflected in all his activities. Finally, the archives illuminate his substantial role in the institutionalization of research in economics in the France of the twentieth century.