With the benefit of a millennium of hindsight, it appears ironical the University of Bologna came into being offering trade in secular expertise, including the ius gentium, the Roman law of peoples. These legal principles were useful in advancing the incipient right of nations, and defending nation-states against the predatory claims of their contemporary rivals, the transnational polities of Empire and Church. Bologna's self-narration (Czarniawska, 1997) today revolves around its special historic claim as Alma Mater Studiorum, the oldest continuously operating degree-awarding autonomous institution (Rüegg, 2003), not a college of scholars but a teaching institution independent of state power and religious authority (Huff, 2003: 179; Makdisi, 1981). Its origins demonstrate the truism that knowledge (its creation and transfer) and the skilled competence that knowledge generates are intimately tied to power. Although the social effects of such knowledge-power links are usually indirect and long term, they can be world changing. The mother university emerged from scholarly effort to assemble and disseminate extranational authoritative knowledge. An ironical outcome was to promote national institutions and even nationality itself. Today, the name Bologna is a code word for procedures and structures in support of global higher education, returning it to its extranational origins. This is appropriate rather than ironical, since from its inception, organized higher learning has been international in content and aspiration. It is fitting too that the Constitutio Habita of 1158, Bologna's academic constitution (1155, according to Rüegg, 2003: 12), enshrines scholastic privilege, later venerated as the documentary origin of academic freedom (Watson, 2005: 373) in the struggle between the Pope and the Holy Roman Empire. This too became international, when on 18 September 1988, 430 university rectors signed the Magna Charta Universitatum, marking the 900th anniversary of the university's foundation. All institutions engage in storytelling to solidify their constituents and define their distinctiveness (Gabriel, 2000; Boje, 2001). Bologna's self-narration tells a story of universalism, principles of institutional autonomy, and academic freedom a narrative that is today widely endorsed.