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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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              <text>&lt;p class="MsoNormal"&gt;Link to 1 photograph; silver gelatin, 16.5 x 20.5 cm&lt;/p&gt;&#13;
National Library of Australia Website:&lt;br /&gt;&lt;a href="http://nla.gov.au/nla.pic-an11579945-8" target="_blank"&gt;http://nla.gov.au/nla.pic-an11579945-8&lt;/a&gt;</text>
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                <text>St. Francis Xavier Cathedral, Geraldton, Western Australia.</text>
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                <text>Anglican priest, architect, architecture, Bahamas, Beda College, Bishop William Bernard Kelly, Cat Island, church, Catholic, Catholicism, Catholic church, clergy, Geraldton, Geraldton diocese, missionary, Monsignor John Cyril Hawes, outback, priest, Romanesque style, Spanish mission style, stone, Western Australia, Western Australian outback</text>
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                <text>St Francis Xavier Church in Geraldton, Western Australia, designed by Monsignor John Cyril Hawes, has a mixture of Romanesque and Spanish mission style architecture. The first stone was laid in 1916, but the cathedral was not completed until 1938.&#13;
&#13;
&#13;
About Monsignor John Cyril Hawes (1876-1956): &#13;
&#13;
John Cyril Hawes was born in Surrey in 1876 and trained as an architect before being ordained as an Anglican priest in 1903. He converted to Roman Catholicism in 1911 and entered Beda College in Rome in 1913. Two years later, he was ordained as a Catholic priest. While in Rome, Hawes met Bishop William Bernard Kelly from Western Australia and was recruited by him to the Geraldton diocese as a missionary. He was also commissioned to build a Cathedral. Hawes arrived in Geraldton in November 1915 and work began on the Cathedral in June 1916. The nave opened for services in 1918, but a lack of funds stalled completion of the cathedral until 1938. Hawes received the papal title of â€˜monsignorâ€™ in 1937. In 1939, he returned to the Bahamas, where he had worked to repair churches damaged by a hurricane before converting to Catholicism. He built a hermitage on Cat Island, but was sought out to design churches and supervise building on Cat Island, Long Island, and in Nassau. &#13;
&#13;
During his time in Western Australia, Hawes built a number of other, largely Romanesque style, churches in the WA outback. These include the parish church of Our Lady of Mount Carmel, Mullawa (1927), and churches at Morawa (1932), Carnarvon (1934), Northampton and the Utakarra cemetery chapel (1935), and Perenjori (1936), and chapels at Yalgoo, Bluff Point, Nanson and the Melangatta homestead.&#13;
&#13;
For more information on Monsignor John Cyril Hawes, see A. G. Evans, 'Hawes, John Cyril (1876-1956)', Australian Dictionary of Biography, Volume 9, Melbourne University Press, 1983, pp.229-230; John J. Taylor, Between Devotion and Design: The Architecture of John Cyril Hawes 1876-1956, (University of Western Australia Press, Perth, 2001).  </text>
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                <text>Bunch, Aaron</text>
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                <text>National Library of Australia&lt;br /&gt;&lt;a href="http://nla.gov.au/nla.pic-an11579945-8" target="_blank"&gt;http://nla.gov.au/nla.pic-an11579945-8&lt;/a&gt;</text>
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                <text>1995</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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                <text>The Great Gate (north side) and â€˜The Five Lamps of Learningâ€™, The University of Western Australia, Crawley Campus. </text>
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                <text>&lt;p class="MsoNormal"&gt;&lt;span style="font-size: 12pt; font-family: 'Times New Roman','serif';"&gt;A view of the northern side of The Great Gate joining Winthrop Hall to the old Administration building at the University of Western Australia&amp;rsquo;s Crawley campus. The flanking towers of the Gate are square at the base and octagonal at the top, which was supposed to liken it to the Tudor gateways of Oxford and Cambridge colleges (Rodney Alsop, "The Architecture of the Hackett Buildings", in &lt;em&gt;Opening of Winthrop Hall: Commemorative Volume and Official Programme, 1932&lt;/em&gt;). It was designed and constructed in conjunction with Winthrop Hall, Hackett Hall and the Administration Building from a bequest by the University&amp;rsquo;s first Chancellor, Sir John Winthrop Hackett (1848-1916). The buildings were officially opened on 13 April 1932. The University also commissioned artist Mervyn Napier Waller to design and produce the mosaic positioned above the window to the Senate chamber on the northern side of the Great Gate in 1931. The mosaic, known as the &amp;lsquo;Five Lamps of Learning&amp;rsquo;, features five figures who each represent one of the virtues of wisdom, understanding, counsel, courage and knowledge (For more information on the &amp;lsquo;Five Lamps of Learning&amp;rsquo; mosaic, see the UWA Archives website: &lt;/span&gt;&lt;span style="font-size: 12pt;"&gt;&lt;a href="http://archives.uwa.edu.au/page/84543" target="_blank"&gt;&lt;span style="font-family: 'Times New Roman','serif';"&gt;http://archives.uwa.edu.au/page/84543&lt;/span&gt;&lt;/a&gt;&lt;/span&gt;&lt;span style="font-size: 12pt; font-family: 'Times New Roman','serif';"&gt;, accessed 1/2/2011). &lt;/span&gt;&lt;/p&gt;</text>
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                <text>McEwan, Joanne</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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                <text>In this article, the author debates how Â£5000 earmarked for a Queenâ€™s Jubilee commemoration by the WA Legislative Council could be best spent. The author begins by outlining the three suggestions that had been put forward, namely the establishment of a public library, the building of a poor house that would euphemistically be called a â€œBenevolent Asylumâ€, or a festive gala for the colony with a banquet and fireworks. The author then goes to lengths to discount the utility of the gala idea, and the appropriateness and representative benefit of the reformatory idea, before suggesting that the building of a public library would best suit the occasion. For its capacity to humanise, cultivate and civilise, the article links the practice of reading with modernity and the Victorian ideals of progress and improvement. In doing so, it defines the Victorian â€˜spiritâ€™ in opposition to an â€˜otherâ€™, medieval past: â€œFrom the introduction of printing is dated the decay of medieval-ism and the rise of modern European progress. To the introduction of cheap and wholesome literature may the marvellous onward march of the Victorian era be chiefly attributed. How better can the Jubilee of that era be perpetuated than by founding an institution which embodies above all the spirit to which that success is due.â€</text>
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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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                <text>Coat of Arms, New Norcia Monastery.</text>
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                <text> Abbot, Benedictine monks, Benedictines, Catholic, Coat of Arms, crosier, cross, ecclesiastical heraldry, external ornaments, galero, hat, heraldry, insignia, lion, mitre, monastery, monasticism, monks, New Norcia, Order of St Benedict, patriarchal cross, pontifical hat, religious house, shield, swan, St Benedict of Nursia, vestments. </text>
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                <text>&lt;p class="MsoNormal"&gt;This coat of arms is displayed above the gates of  the New Norcia monastery. The pontifical hat at the top, called a  galero, has been a common motif in ecclesiastical heraldry since the  fifteenth century. As a vestment, the galero dates to c.1245, when red  hats were bestowed upon cardinals by Innocent IV. In heraldry it is used  to symbolise church hierarchy; different colours and numbers of tassels  denote different offices. The 6 tassels on either side of the shield in  the New Norcia coat of arms signify that the monastery is overseen by a  bishop. The mitre hat below the galero is the insignia of bishops and  abbots. In this case, it most likely refers to the fact that the  monastery is presided over by an abbot. Behind the shield, a cross and  crosier in saltire are also common external ornaments on ecclesiastical  coats of arms. On the shield itself, symbols identify the building as a  religious house (the all-seeing eye with a cross and the word &amp;ldquo;fides&amp;rdquo;)  and a male Benedictine community (the patriarchal cross bearing the  Benedictine motto &amp;ldquo;pax&amp;rdquo;). The swan is emblematic of its location in  Western Australia. For more on ecclesiastical heraldry, see Bruno  Bernard Heim, &lt;em&gt;Heraldry in the Catholic Church: Its Origins, Customs and Laws, &lt;/em&gt;(Van Duren, Buckinghamshire, 1978).&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&amp;nbsp;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&lt;strong&gt;About New Norcia:&lt;/strong&gt;&lt;/p&gt;&#13;
New  Norcia is a monastic town located 132 km north of Perth in Western  Australia. The town is owned and run by a community of Benedictine monks  and houses one of only three Benedictine monasteries (for men) in  Australia. At its height the monastery housed approximately 80 monks,  but currently there are only seven in residence. The Benedictines are  part of a religious order within the Catholic Church known as the Order  of St Benedict (OSB). Benedictines live in small, largely autonomous  communities and base their way of life on the Rule of St Benedict, which  prioritises a balance of prayer and work and calls for promises of  stability, obedience and a conversion of life. The first Benedictine  community was established in the sixth century in Italy by St Benedict  of Nursia (c.480-547).&#13;
&lt;p class="MsoNormal"&gt;&amp;nbsp;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;Originally  intended as a mission to evangelise and educate the indigenous peoples  of the Victoria Plains, the site at New Norcia was founded in 1847 by  two Spanish Benedictine missionaries, Dom Jos&amp;eacute; Benito Serra and Dom  Rosendo Salvado. Serra&amp;rsquo;s involvement in the missionary activities at new  Norcia decreased following his appointment as Co-adjutor Bishop of  Perth in 1849, while Salvado (1814-1900) committed himself wholly to  developing the mission and leading the monastic community. He  subsequently became the key figure in the first 50 years of New Norcia&amp;rsquo;s  history. He made numerous fundraising trips to Europe, which provided  him with the means to purchase books, vestments, artwork and equipment  for the community and also to oversee the construction of new buildings.  He died in Rome in 1900 and his body was returned to New Norcia. Under  Salvado&amp;rsquo;s successor, Bishop Fulgentius Torres (1861-1914), New Norcia  became more like a traditional monastic settlement. An increased focus  on education and artistic pursuits led to the establishment of two  schools and improvements to many of the town&amp;rsquo;s buildings. For more  information on New Norcia, see the New Norcia Benedictine Community  website: &lt;a href="http://newnorcia.wa.edu.au/" target="_blank"&gt;http://newnorcia.wa.edu.au/&lt;/a&gt;.&lt;/p&gt;</text>
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                <text>McEwan, Joanne</text>
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                <text>7 January 2011</text>
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                <text>No Copyright</text>
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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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              <text>Newspaper Article&lt;br /&gt;&lt;a href="http://nla.gov.au/nla.news-article37683816" target="_blank"&gt;http://nla.gov.au/nla.news-article37683816&lt;/a&gt;</text>
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                <text>Animals, Australian universities, black swan, blazon, books, coat of arms, crest, emblem, George Kruger Gray, heraldic symbols, heraldry, Melbourne University, motto, shield, stained glass, universities, University of Western Australia, Wilson Hall</text>
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                <text>&lt;p class="MsoNormal"&gt;Following a request from the University of Melbourne for a coloured copy of its coat of arms to incorporate into a stained glass window, this article informs readers that the University of Western Australia had commissioned George Kruger Gray, an English authority on heraldry, to redesign its crest and coat of arms. The blazon, or written description, of the new coat of arms is quoted in the text of the article as: &amp;ldquo;Arms: Party chevron-wise sable and gold, in the chief two open books having buckles, straps and edges of gold and in the foot a swan all sable&amp;rdquo;. This describes a shield that is divided into two by a chevron line, featuring two open books with gold edging against a black background above the line, and a black swan against a gold background below the line. It differed from the previous version by substituting the full chevron for a dividing line where it had previously been and also by replacing the conventionalised white swan that had been coloured black with a heraldic black swan. George Kruger Gray&amp;rsquo;s version of UWA&amp;rsquo;s coat of arms and its other historical variants can be viewed at: &lt;a href="http://www.archives.uwa.edu.au/information_about/university_archives2/fact_sheet_index/university_coat_of_arms" target="_blank"&gt;http://www.archives.uwa.edu.au/information_about/university_archives2/fact_sheet_index/university_coat_of_arms&lt;/a&gt;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&lt;strong&gt;&amp;nbsp;&lt;/strong&gt;&lt;/p&gt;</text>
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&lt;p class="MsoNormal"&gt;&lt;strong&gt;About New Norcia:&lt;/strong&gt;&lt;/p&gt;&#13;
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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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                <text>St Ildephonsusâ€™ College, New Norcia</text>
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                <text>Architecture, Benedictine monks, Benedictines, Bishop Fulgentius Torres, boarding school, Byzantine style, Catholic church, Catholic college, Catholic education, Marist Brothers, monastery, monasticism, monks, New Norcia, Order of St Benedict, Spanish influence, Spanish mission, St Benedict of Nursia, St Ildephonsusâ€™ College</text>
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                <text>&lt;p class="MsoNormal"&gt;&lt;span style="font-size: 13.5pt; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;St  Ildephonsus College, New Norcia. St Ildephonsus opened in 1913 as a  boarding school for boys. It was staffed by Marist Brothers until 1965,  when the Benedictines took over. The school closed in 1991 and is now  used primarily as a venue for school camps. &lt;br /&gt;&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&lt;span style="font-size: 13.5pt; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;&lt;br /&gt;&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&lt;strong&gt;&lt;span style="font-size: 13.5pt; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;About New Norcia:&lt;/span&gt;&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&lt;span style="font-size: 13.5pt; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;New  Norcia is a monastic town located 132 km north of Perth in Western  Australia. The town is owned and run by a community of Benedictine monks  and houses one of only three Benedictine monasteries (for men) in  Australia. At its height the monastery housed approximately 80 monks,  but currently there are only seven in residence. The Benedictines are  part of a religious order within the Catholic Church known as the Order  of St Benedict (OSB). Benedictines live in small, largely autonomous  communities and base their way of life on the Rule of St Benedict, which  prioritises a balance of prayer and work and calls for promises of  stability, obedience and a conversion of life. The first Benedictine  community was established in the sixth-century in Italy by St Benedict  of Nursia (c.480-547). &lt;/span&gt;&lt;/p&gt;&#13;
&lt;p class="MsoNormal"&gt;&lt;span style="font-size: 13.5pt; font-family: &amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;"&gt;Originally  intended as a mission to evangelise and educate the indigenous peoples  of the Victoria Plains, the site at New Norcia was founded in 1847 by  two Spanish Benedictine missionaries, Dom Jos&amp;eacute; Benito Serra and Dom  Rosendo Salvado. Serra&amp;rsquo;s involvement in the missionary activities at new  Norcia decreased following his appointment as Co-adjutor Bishop of  Perth in 1849, while Salvado (1814-1900) committed himself wholly to  developing the mission and leading the monastic community. He  subsequently became the key figure in the first 50 years of New Norcia&amp;rsquo;s  history. He made numerous fundraising trips to Europe, which provided  him with the means to purchase books, vestments, artwork and equipment  for the community and also to oversee the construction of new buildings.  He died in Rome in 1900 and his body was returned to New Norcia. Under  Salvado&amp;rsquo;s successor, Bishop Fulgentius Torres (1861-1914), New Norcia  became more like a traditional monastic settlement. An increased focus  on education and artistic pursuits led to the establishment of two  schools and improvements to many of the town&amp;rsquo;s buildings. For more  information on New Norcia, see the New Norcia Benedictine Community  website: &lt;a href="http://newnorcia.wa.edu.au/" target="_blank"&gt;http://newnorcia.wa.edu.au/&lt;/a&gt;. &lt;/span&gt;&lt;/p&gt;</text>
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                <text>McEwan, Joanne</text>
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                <text>7 January 2011</text>
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        <name>St Ildephonsusâ€™ College</name>
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