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ssible (Edwards, 2009). It is very important that Saint Michael's recognises that at this point in time the normative view of its own authenticity clash with the normative if these volunteers, who are used to Saint Michael's operating as a cottage industry=, and one where they have significant levels of power. The continuation of the current relationship could therefore lead to this group of volunteers becoming increasingly disenfranchised by our perceived inauthenticity, becoming publicly critical or even withdrawing their support all together.

At this point it is important to refer to Edwards (2009) again as she uses the work of Kreber et al(2007) who argue that to be authentic in the a relationship means allowing the other party to ‘just be; making space for their own journey of self discovery by showing genuine care. Therefore it could be argued that Saint Michael's is behaving selfishly and inauthentically as its relationships with this group does not take responsibility for the negative effect of our actions on these volunteers and our responsibilities to them as part of the relationship.

The last two examples have of what Edwards (2007) describes the use of authenticity as a sales too, that is device to make the charity more appealing to stakeholders I contrast the last example discusses what Edwards (2007) describes as authenticity as criteria for membership of a particular field.

At the end of last year bereaved people across the Harrogate District were given access to a new source of help. Saint Michael's, acting on local research which demonstrated an unmet need, establishing an open access bereavement service. However no sooner was the service up and running clients were forced to assess conflicting information about the service. Saint Michael's was telling them the service as the first local specialised bereavement support centre but this position that was then publicly challenged by national bereavement charity, Cruse. Confused clients were then left to decide whether to accept Saint Michael's claims to authenticity or not, putting the services claims to authenticity in jeopardy. This type of situation is discussed by Edwards (2007) as part of wider work on authenticity as criterion for a field of production.

“Fields of production are essentially arenas of struggle where the agents within the area attempt to secure the symbolic power they need to allow them to define the field's parameters and norms in their own interests (Bourdieu, 1992 , cited in Edwards, 2007).” Others in the field may contest these norms and suggest a new understanding of what authentic really means (Edwards, 2009).

Applying this concept to the situation above and you could argue that Cruse, as the leading national bereavement charity, has symbolic power in this field and that Saint Michael's, by establishing the services made a challenge to its relevance and status locally. Goldman and Papson (1998, quoted in Edwards, 2009) believe in today's competitive marketplace this type of challenge should be continually expected. With the help of today's instant communication methods, any claims a business makes are always open to counter claim and therefore signs of authenticity are neither stable nor predictable. (Goldman and Papson, 1998, cited in Edwards, 2009). Edwards goes on the use the work of Glynn and Lounsbury (2005) to suggest that when such a challenge is made to the dominan