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To provide a general review of religious entrepreneurs in Ireland from the late nineteenth to early twenty‐first century.

The achievements of numerous male and female religious entrepreneurs' activities and achievements are described and discussed. Examples are given from Catholic, Church of Ireland, Presbyterian and Quaker religions in both the Republic of Ireland and Northern Ireland.

Up to the middle of the twentieth century religious life was often a path to higher education and the achievements of one's full potential. Up to that stage most of the enterprises established by religious entrepreneurs were schools and hospitals, housing associations, and textile and leather manufacturing. The enterprises were primarily aimed addressing the needs of the poorer sections of society. From the second‐half of the twentieth century to date, social services, tourism services and cross community organisations predominate. Many of the foundations of the so‐called Celtic Tiger lie in the pioneering work of religious entrepreneurs.

In linking entrepreneurship with religion, this paper highlights the valuable role many religious entrepreneurs have played in social innovation. Many references to web sites are provided, to allow readers to easily learn more about organisations of particular interest.

Insights into the roots of social enterprise from before the term was adopted are provided by examining histories of charitable service and comparing current understandings of social enterprise. Social enterprise models of welfare provision are evidenced from the seventeenth century onwards. Persistent themes are identified that provide insights for current practice and understanding.

This historiography examines interpretations from 1905 to the present day of examples of welfare provision between two watershed points: 1600, just prior to the Poor Laws and 1908, when the Old Age Pensions Act shifted emphasis in public sector provision.

Activities that would nowadays be termed social enterprise are evidenced in histories of charitable philanthropy covering each century since 1600. Prevailing attitudes uncritically demarcated deserving and undeserving poor. Histories contributed to a heroic narrative of social entrepreneurs, describing activities dependent on well-networked, politically active individuals that rarely continued beyond their involvement. The political environment was recognised to influence the types of organisations, governance and resourcing.

The historiography takes examples from three centuries between 1600 and1908 but is not comprehensive. Recurrent themes are identified for further research.

Social enterprise is a twenty-first-century label but not a new phenomenon. Identification of prevailing themes provides insights for the understanding of social enterprises in the twenty-first century.

New Zealand continues to struggle with interpreting and implementing its current policy of inclusion, especially as it relates to children traditionally known as having “special educational needs”. The purpose of this paper is to trace the discursive development of institutionalised Special Education in New Zealand and examines how the funding and policy mechanisms of neoliberalism within which rights-based inclusion was introduced have complicated the planning and delivery of services in schools.

The paper draws on Gillian Fulcher’s (1989) discourses of disability as they are expressed through policy documents and educational reports to examine the language and values that have underpinned the development of Special Education policy and provision in New Zealand.

The paper has identified and attempted to explain the extent to which traditional forms of exclusion have continued to structure current policy and practice despite a paradigm shift to inclusion. It argues that this has militated against clear understanding, acceptance and success of this major paradigm shift.

In examining the social nature of disability, and its implications in the structures of education today, it is possible to consider opportunities for acting to address these.

The value of this work is in taking an historical approach to help understand why there continues be a distance between policy rhetoric and the reality of its implementation in practice.

Westbrook Farm Home for Boys in Queensland, Australia, existed in various forms for over 100 years. As such, it offers a valuable window into Australian approaches to managing and reforming boys through the twentieth century. The purpose of this paper is to examine its approach to reforming teenage boys during a period marked by a mass escape in 1961. It argues that the reformatory education initially intended was no longer tenable during this moment in history, and that this period represents a breakdown of that approach.

This paper draws on material including newspaper reports, memoirs, and the report of an inquiry into an escape by inmates in 1961. These are analysed in order to construct a picture of the type of reformatory education during this period and the public and official responses to this.

Westbrook Farm Home for Boys was, during this period, an institution attempting to provide a reformatory education at a historical moment when such an education was no longer viewed as appropriate means of addressing the criminal behaviour of youths. This, combined with the leadership of a domineering figure in Superintendent Roy Golledge, led to a culture of abuse, rather than education. The uncovering of this culture was a pivotal moment in the transition of Westbrook into an institution explicitly dealing with criminal youths.

No academic work relating to this moment in Westbrook’s history has been previously published.

This article provides a detailed investigation of how Lewis revisited classical and Marxian concepts such as productive/unproductive labor, economic surplus, subsistence wages, reserve army, and capital accumulation in his investigation of economic development. The Lewis 1954 development model is compared to other models advanced at the time by Harrod, Domar, Swan, Kaldor, Solow, von Neumann, Nurkse, Rosenstein-Rodan, Myint, and others. Lewis applied the notion of economic duality to open and closed economies.

This chapter proposes a reconceptualization of educational formalization. By formalization I broadly mean when school attendance ceases to be voluntary, and state authority is elevated over local controls. Although these twin processes tend to parallel each other, there is sufficient variation that while both conditions may obtain, countries can be located on a distribution measuring centralized to decentralized control over educational dimensions (see e.g., Baker & Letendre, 2005, p. 139). Very different social origins may indeed matter as the primary source of subsequent centralized or decentralized controls, and yet countries may adopt broadly similar forms of national authority in spite of very different social origins. The former takes the more historicist strategy, concentrating on national differences that elaborate into different organizational outcomes (see especially Vaughan & Archer, 1971; Archer, 1979). The latter argues that transnational, global forces exert defining influences on countries, producing educational patterns that are visible at the global level and are independent of national differences (see especially Boli, Ramirez, & Meyer, 1985; Ramirez & Boli, 1987; Astiz, Wiseman, & Baker, 2002; Werum & Baker, 2004). Nonetheless, there is no straightforward causality that links social origins to formalization, for it is clear that each strategy needs and incorporates elements of the other. At minimum, the characterization of an educational system as centralized or decentralized remains conceptually risky. This chapter suggests an alternative conceptualization that may lighten this conceptual risk, and bridge the distance between the historicist and institutional approaches to comparative educational systems.

The current study explores the ambiguity of accounting technique in the context of a historical study of the Canadian Indian Department under the direction of Deputy Superintendent D.C. Scott at the beginning of the 20th century. Starting from the work of Bauman and his commentators, we argue that modernity viewed as a set of practices and thought patterns, facilitates bureaucratic constructions of the “Indian problem” In turn, this cultural milieu and bureaucratic construction operated as an ideological circle, encouraging the use of accounting techniques of governance that permitted both the distancing of bureaucrats from indigenous peoples and the downplaying of other vantage points. However, as our analysis highlights, numerical re‐presentations also provided the tools and rhetorical spaces for challenges to government policy.

In Mémoires of a cabinotier (Memoir of a watchmaker), a 60-year history of the Genevan watch manufacture (1931), the author Paul Maerky recalls his early years apprenticing in Saint-Gervais, Geneva’s horological district, better known as La Fabrique. Located in the heart of Geneva on the right bank of the river Rhone, the Saint-Gervais district established itself as a major Swiss center of horological production spanning the eighteenth and nineteenth centuries. Maerky’s autobiography is a lively and detailed account of apprenticed life in Saint-Gervais from 1871 to 1876. Drawing from this narrative source, this chapter discusses the Saint-Gervais apprenticeship system as a multisited educational phenomenon, whereby public spaces are conceptualized as an extension of the workshop or the habitual locus of horological knowledge and skill acquisition. This case study of the Saint-Gervais horological craft community in the 1870s analyzes the manner in which youthful apprentices interact with public spaces. Through the physical exploration of the district and its various educational loci, apprentices acquire spatial and relational knowledge. This chapter also discusses the metaphorical meanings assigned to places and their educational function within the context of nineteenth century watchmaking apprenticeship, during which apprentices undertake a metaphorical quest which takes them from childhood into adulthood as full-fledged members of the Genevan watchmaking community. In addition, this case study discusses the function of practical jokes as social mechanisms that regulate youth’s interaction with public spaces. As alternative educational loci, public spaces serve threefold educational functions: (1) to federate an otherwise heterogeneous working-class population around a common identity delineated by known physical and cultural boundaries; (2) to promote apprentice autonomy and foster distrust vis-à-vis outsiders; and (3) to create the setting for youth socialization through play or conflict. This chapter comments on alternative educational loci as relayed by Paul Maerky’s memoir, which include the streets, public fountains, the road to school, and eateries.