The COVID-19 pandemic created unprecedented challenges for many Hispanic/Latino/x college students, especially for Hispanic/Latino/x college-enrolled men who were undocumented in South Texas. We used an asset-based lens to explore the nuanced educational experiences of these students. Specifically, we relied on Yosso’s theoretical framework of community cultural wealth to describe how these students overcame various institutional barriers during the COVID-19 pandemic (Yosso, 2005). Their voices revealed a complex portrait of how they made courageous decisions to apply and enroll in college and fund their college education to earn a college degree or credential, despite their immigration status, so they may financially contribute to their families and local communities. Additionally, these students also described how they navigated their educational and career options despite the limited options for future employment. These findings provide a positive view of these students’ courage and resilience to improve their lives through education, despite their immigration status and the difficulties of the COVID-19 pandemic.

Attempts to alter the balance between the Company’s two characters would only intensify in the decade-and-a-half after Wellesley’s departure (1805–20). Ideas about knowledge would continue to feature in these attempts. The Charter Act of 1813 tied the Company’s patronage of scholars to its collection of land revenue. Scholar-officials and their Indian collaborators, meanwhile, tailored their intellectual projects to the aim of territorial expansion. Overall, such expansion was encouraging engagement with Indian society and raising the prospect of involvement in Indian education. The Court of Directors was slow to embrace this prospect. But by the 1820s, the need for new ideas about knowledge could not be ignored any longer.

This chapter explores skills and training in archaeology, especially university-level training opportunities. It includes pre-university and school-level training opportunities and fieldwork opportunities, and it addresses accessibility and equality issues in archaeology.

Here we consider various examples of legal and regulatory responses to avoidable adverse medication events. There are a wide range of poorly interlinked regulatory processes, regardless of the country examined. Some approaches are proactive while others are reactive, serving mostly to provide compensation or to punish those felt responsible. Regulation can assist in promoting medication safety through influence and through compulsion, but what is really required is the whole-hearted engagement of everyone in the organization in the mission of achieving safe, high quality patient care. This goal will require both physician efforts, through professionalism and self regulation, and those of hospital boards of directors, through setting priorities and driving a just culture. While there is a role for the civil law (compensation for injured and in some degree of declarative retribution), litigation is likely to most effective when it is directed against institutions. The best approaches are based on “full disclosure and rapid compensation” practices. Criminal action in the regulation of safe medication practices in the perioperative period should be reserved for when recklessness is involved or where deliberate malfeasance is a factor.

The book’s sixth chapter focuses on the convents’ role within the wider English and Catholic Mission. It considers the convents’ contact with other exile institutions from the western peripheries of Catholic Europe. This chapter asks whether the exile convents and colleges were concentrated only on their own survival or were male and female expressions of the Catholic Reformation bound by national interest? It is argued that the English convents were fully part of the English Catholic endeavour, the nuns overcoming traditional gender boundaries to act as committed partners in the exile enterprise; they were not isolated institutions defined by insularity. The final part of this chapter examines whether Catholic identity trumped national interests. It asks whether archipelagic Catholic identities were formed in the Catholic diaspora through the relationship of the English convents with the continental Irish and Scottish colleges. It is evident that national allegiances won out. In this, the English convents were not behaving any differently to the rest of Catholic Europe: this national approach to mission and Catholic renewal was part of Catholic Reformation methodology.