Letter from the Secretary of War, transmitting documents containing the information required by the resolution of Mr. Wright, on the 22d inst. relative to the execution of the act fixing the military peace establishment

14th Congress, 1st session, 1815-1816. House. Document no. 33. January 27, 1816. Read and referred to the Committee on Military Affairs.

Message from the President of the United States, transmitting communications from the plenipotentiaries of the United States charged with negotiating peace with Great Britain

Full Title: Message from the President of the United States, transmitting communications from the plenipotentiaries of the United States charged with negotiating peace with Great Britain : showing the conditions on which alone that government is willing to put an end to the war 13th Congress, 3d session. House. Doc. 6. October 10, 1814. Referred to the Committee of Foreign Relations. Printed by Roger C. Weightman

Message from the President of the United States, transmitting copies of the instructions given to the ministers of the United States appointed to negotiate a peace with Great Britain

13th Congress, 3d session. House. Doc. no. 8. -------------------------------------------------------------------------------- October 14, 1814. Read and referred to the Committee of Foreign Relations. Printed by Roger C. Weightman

An oration, delivered at Milford, N.H., March 9, 1815, occasioned by the Treaty of Peace, made and notified between Great Britain and the United States

Printed by R. Boylston

The road to peace, commerce, wealth, and happiness

Attributed to John Lowell. Cf. NUC pre-1956 imprints. Caption title. Shaw and Shoemaker

Wild Civility: Cultivating the Foundations of Social Justice through Participation in a Wilderness Program

This heuristic inquiry examined if the foundations of social justice knowledge and beliefs were developed as a result of participation in a wilderness program and what knowledge and beliefs were developed. There were six participants in this study. Data collection involved participants completing pre- and post- program interviews and daily journals during the program. Through inductive analysis six themes emerged. Three of these were related to the development of certain foundations of social justice: (a) experienced conflict development and resolution; (b) experienced relationship change and development; and (c) shift from “me” to “we” mentality. The remaining three themes were included as additional findings: (a) experienced personal change and development; (b) identification of specific factors of the program responsible for changes; and (c) bringing learning back to everyday life. Results highlight wilderness program impacts on participants’ social justice knowledges and beliefs and inform wilderness program providers and social justice educators.

Critical Connections: Teachers Writing for Social Justice

This qualitative research study explores how teachers who write social justicefocused curriculum support resources conceptualize curriculum and social justice. Curriculum used in schools reflects underlying assumptions and choices about what knowledge is valuable. Class-based, cultural, racial, and religious stereotypes are reinforced in schooling contexts. Are the resources teachers create, select, and use to promote social justice reproducing and reinforcing forms of oppression? Why do teachers pursue social justice through curriculum writing? What are their hopes for this work? Exploring how Teachers' beliefs and values influence cy.rriculum writing engages the teachers writing and using curriculum support resources in critical reflective thought about their experiences and efforts to promote social justice. Individual and focus group interviews were conducted with four teacher-curriculum writers from Ontario schools. In theorizing my experiences as a teacher-curriculum writer, I reversed roles and participated in individual interviews. I employed a critical feminist lens to analyze the qualitati ve data. The participants' identities influenced how they understand social justice and write curriculum. Their understandings of injustices, either personal or gathered through students, family members, or oth.e. r teachers, influenced their curriculum writing . The teacher-curriculum writers in the study believed all teachers need critical understandings of curriculum and social justice. The participants made a case for representation from historically disadvantaged and underrepresented groups on curriculum writing teams. In an optimistic conclusion, the possibility of a considerate curriculum is proposed as a way to engage the public in working with teachers for social justice.

Finding the Open Spaces in Closed Systems: An Exploration of Critical Pedagogy with a Social Justice Directive in an Ontario Secondary School Classroom

This study examines the first experience of students, teachers, and an administrator in implementing a teacher-designed Leadership in Social Justice Program at a large urban Ontario secondary school. The program aimed to infuse a Freirean concept of critical pedagogical praxis (Freire, 1970/1993) in a grade 12 integrated educational experience with a social justice directive. Data were collected through two questionnaires and eight in-depth interviews. The data identified three areas of awareness that described ways in which student participants were impacted most profoundly (a) developing self-awareness, (b) understanding a new educational paradigm, and (c) finding a place in the world. The study found that the program was successful in highlighting the possibility for more meaningful education and engaged many students deeply; however, its success was limited by the lead teacher’s failure to fully grasp and implement tenets of Freirean critical pedagogy that involved the role of the teacher in pedagogical processes.

In search of the Holy Grail : how viable is John Rawls' purely political conception of justice?

Please consult the paper edition of this thesis to read. It is available on the 5th Floor of the Library at Call Number: Z 9999 P65 Y68 1995

'To do justice and judgement' : the place of passion in public life

Please consult the paper edition of this thesis to read. It is available on the 5th Floor of the Library at Call Number: Z 9999 P65 F47 2003

Letter to Mr. Henry H. Collier, 1837

Henry Haight Collier, was born in Howard, Steuben County, N. Y., November 28, 1818. His father, Richard Collier, was from Green County, in the same State. His grandfather, Isaac Collier, and his great-grandfather were originally from England. His mother, Mary Haight, was of Dutch origin. In 1835, Henry went to St. Catharines, where his elder brother, Richard Collier, resided. He spent two years at Grantham Academy, and then returned to Steuben County, to read law in Bath, with Edward Howell, and subsequently with Hammond and Campbell. Mr. Collier never opened a law office. He studied law for two years and in 1839 he went to Texas where he was connected with the State and Treasury Departments. In 1845 Mr. Collier returned to St. Catharines and opened a general store called St. Catharines Agricultural Works with his brother. The store remained open until May, 1877. He added the manufacturing of lumber in 1850, and manufacturing of agricultural implements in 1869. He built one of the first saw mills on the canal, on Lock No. 5, in St. Catharines. In July, 1877, he was appointed Collector of Customs. He became a Village Councilor for St. Paul’s Ward in 1859, and held that office from fifteen to twenty years. He was Deputy Reeve and member of the County Council for two terms. He was the Mayor of St. Catharines in 1872 and 1873. He was also Chairman of the Board of Water Commissioners of the city, during the time that the works were being built. He was a Justice of the Peace for twenty years or more. Mr. Collier was affiliated with the Reform Party and he was a Knight Templar in the Masonic fraternity and an Odd Fellow. He was also active in the Methodist Church. On June 1, 1858, he married Cornelia, daughter of Moses Cook, of "Westchester Place," St. Catharines, and had a daughter and son. Mary J. (married name: Mrs. Frank Camp) was a graduate of the Female Seminary at Hamilton, and Henry Herbert was a student in the University of Toronto. Henry H. Collier died on July 15, 1895 and is buried in Victoria Lawn Cemetery, St. Catharines, Ontario. Sources: www.accessgeneology.com "Historical Profiles from Victoria Lawn Cemetery" by Paul E. Lewis "Sincerely Lamented St. Catharines Obituaries 1817-1918" by Paul Hutchison

Letter to Mr. Walsh, Registrar Office, 1836

The man to whom the letter is addressed is Francis Leigh Walsh who was a land surveyor and registrar. Mr. Walsh was born on March 12, 1789 in Harford County, Maryland to Thomas Welsh, a United Empire Loyalist. In 1793, his family moved to Norfolk County and in 1810, Francis succeeded his father as registrar for Norfolk County. During the War of 1812 he served in the local militia and became a captain in 1824. He was the representative for Norfolk in the legislative assembly of Upper Canada from 1820 to 1828 and 1834 to 1836. He became justice of the peace in the London district in 1821 and 1838 in the Talbot district. He died in Simcoe on Oct. 14th, 1884. His son, Aquila Walsh served in the Legislative Assembly of the Province of Canada and in the Canadian House of Commons. Benjamin Hardison was born in Berwick in the Thirteen Colonies (British colonies on the Atlantic Coast of North America) on April 2, 1757 to Thomas Hardison and Mary Chadbourne. He was a farmer, miller and political figure. He was the representative for 4th Lincoln and Norfolk in the Legislative Assembly of Upper Canada from 1797-1800. On January 21, 1800 he married Jane Warren. He served with the American forces during the American Revolution at which time he was taken prisoner and sent to Canada. Later, he settled in Fort Erie where he was a captain in the militia and a justice of the peace for the Niagara district. He operated mills and a distillery in Fort Erie and died there on July 26, 1823. Source: http://en.vionto.com/show/me/Francis+Leigh+Walsh http://en.wikipedia.org/wiki/Benjamin_Hardison

John Miller letter, December 1, 1812.

John Miller (1774-1862) was a physician and politician who served in the United States Congress as a representative from New York from 1825-1827. He began his medical practice in Washington County, N.Y. in 1798. In 1801 he moved to Fabius, Onondaga County, N.Y. (now Truxton, Cortland County). He served as postmaster at Truxton from 1805-1825, a justice of the peace from 1812-1821 and in the State Assembly in 1817, 1820 and 1845. Archibald McIntire [McIntyre] (1772-1858) was a businessman and politician. He immigrated to the United States with his family and settled in New York City around 1773. He was a member of the New York State Assembly from 1798-1821 (intermittently), in the New York State Senate form 1822-1826 and was New York State Comptroller from 1806-1821.

Ojibwe Elders' Experiences of Peace: To Teach Our Well-Being With the Earth

This research focuses on exploring the Anishinaabek/Ojibwe worldview founded upon the spiritual relationship with Mother Earth as the Anishinaabek view of peace to teach our well-being with earth. This research explores the experiences of four 21st century traditional Anishinaabek elders through describing their ways of knowing and of being as it relates to the Anishinaabek worldview of respect and peace with nature. This respect for Mother Earth and respecting earth’s way−akii-bimaadizi is articulated and shared regarding elders’ experiences of teaching our well-being with earth−Akinomaage mino akii-ayaa and is based upon Anishinaabek spirituality. This research details the Anishinaabek worldview from the elders’ shared experiences of earth as teacher and elder. Ten themes emerged from the data. These themes included (a) going back to our original gifts and instructions/building your sacred bundle/sharing your sacred bundle, (b) wisdom−nbwaakaawin: connecting the dots/original instructions/medicine−mshkiki/environmental consciousness, (c) sacred teachings/learning from the elders, (d) relationships/honoring elders/eldership, (e) political experiences and awareness, (f) a way of being in Anishinaabek research, (g) survival, (h) peace is our worldview demonstrated, (i) be aware of colonialistic thinking, (j) Akinomaage: earth as context. The researcher also shares her reflections as a researcher and as an Anishinaabekwe: Ojibwe woman.