377 resultados para Methodist Church (Canada)
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Bibliography: p. 16.
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Cover title.
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Inscribed on verso of front cover: H.R. Morgan Esq. with compts of E.A. Cruikshank.
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Transcribed on front paste-down: W.G. Phelps Oct. 29 1890.
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Ontario Editorial Bureau (O.E.B.)
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The St. Catharines and District Council of Women was founded in 1918 and elected as its first president, Mary Malcolmson. In 1910 Mrs. Malcolmson founded North America’s first Girl Guide Association in St. Catharines. The aim of the organization was to work for the betterment of conditions pertaining to the family, community and state. The Council is an umbrella group for various women’s organizations in the area and functions at the provincial, national and international levels and is associated with the United Nations. In the early years the National Council brought in the Victorian Order of Nurses (VON) and started the Women’s Canadian Club. The St. Catharines Council initiated Child Welfare Centres in local churches that grew into the Well Baby Clinics. Women were encouraged to take political office and join committees with much success. In 1929, “Shop at Home” exhibition became an annual event highlighting the services of local merchants. Money raised by the Council was donated to local charities and in 1930 the Council assisted the local Armenian community in building the first Armenian Church in Canada. In 1932 the Council started the Maternal Welfare programme in which Mothers’ Meetings were held weekly with various speakers from the Public Health Department. In 1975 to celebrate International Women’s Year and the 1976 Centennial of the City of St. Catharines, the group sponsored the book Women of Action, 1876-1976, written by two of its members, Lily M. Bell and Kathleen E. Bray. Some time after 1976 the name of the organization changed from St. Catharines Local Council of Women to St. Catharines and District Council of Women. Today the organization functions as an advocacy and educational group.
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There has been considerable debate over whether corporal punishment against children should be prohibited in Canada. Various organizations, most notably the Canadian Foundation for Children, Youth and the Law, have argued that the Canadian Government should ban the use of corporal punishment by repealing the specific section of the Canadian Criminal Code that provides parents with a legal defence to use corporal punishment against their children; this provision is outlined in Section 43 of the Criminal Code. Recently, the Canadian Foundation for Children, Youth and the Law challenged the constitutionality of Section 43 before the Supreme Court of Canada. The organization claimed Section 43 is unconstitutional. It violates children's Charter rights, such as the right to security of a person (Section 7), the right to be protected from cruel and unusual treatment (Section 12), and denies children the same protection adults receive under the law. Both the Canadian government and the Supreme Court of Canada reject the Foundation's arguments. Examining the federal government and the judicial system's rationale for refusing to remove Section 43 of the Canadian Criminal Code discloses how the parent-child relationship is perceived. This thesis examines how the parent-child relationship is perceived by the Canadian government and the issues that arise from such a view. This examination is essential for the comprehension of why Canada's corporal punishment law was enacted and remains in effect today.
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This study examines coverage of lane-Finch in popular Canadian newspapers in 2007. It explores the often-negative representations of the community through conceptual frameworks based on the work of Michel Foucault, Roland Barthes and Edward Said. The question it attempts to answer is: What knowledge and power relationships are embedded within depictions of lane-Finch in popular Canadian newspapers in 2007? The methodology is a version of critical discourse analysis based on Foucault's The Archaeology of Knowledge. It finds that predominantly-negative connotations of the neighbourhood are reinforced through the perpetuation of dominant discourses, the use of "expert" knowledge sources, and the discounting of subjugated knowledges or livedexperiences of residents. The study concludes by suggesting where further research within the realm of popular culture and community identity can be directed.
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The notion of citizenship, while a basic human right, has come under scrutiny. It was once assumed a liberal inspired regime of citizenship rights would reign as the primary ideological perspective in the Western world, however this has not been the case. Numerous competing paradigms have questioned the premise upon which liberal guarantees of citizenship rights are based. In particular, communitarianism has subjected liberal rights discourse to a closer examination. Communitarian theory holds that universalist principles negate any articulation of community and its internal diversity, such as cultural citizenship. It is this understanding of citizenship that has taken hold in Canada. The Canadian political experience illustrates a number of attributes associated with communitarian thought. It is a collectivist society that articulates a notion of the common good, acknowledges the internal diversity of its citizens and possesses a highly developed deliberative democratic process. To this end, Canada can be described as being more communitarian than liberal in nature in the process it has adopted to address citizenship rights. However, the type of commuIiitarianism displayed in Canada differs from the political models examined by such scholars as Michael Sandel, Iris Marion Young or Will Kymlicka. Cultural citizenship rights are fluid and malleable in Canada. While no clear guarantees of citizenship rights exist, there is a common commitment by Canadians to engage in a fair, open and inclusive deliberative process. This model is unique to Canada; it cannot be exported in that it is a product of Canadian political culture. As a result, the contemporary demands of cultural citizenship are dealt with effectively and democratically in Canada in that the proper mechanisms for public deliberation exist.
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Thecamoebian (testate amoeba) species diversity and assemblages in reclamation wetlands and lakes in northeastern Alberta respond to chemical and physical parameters associated with oil sands extraction. Ecosystems more impacted by OSPM (oil sands process-affected material) contain sparse, low-diversity populations dominated by centropyxid taxa and Arcella vulgaris. More abundant and diverse thecamoebian populations rich in difflugiid species characterize environments with lower OSPM concentrations. These shelled protists respond quickly to environmental change, allowing year-to-year variations in OSPM impact to be recorded. Their fossil record thus provides corporations with interests in the Athabasca Oil Sands with a potential means of measuring the progression of highlyimpacted aquatic environments to more natural wetlands. Development of this metric required investigation of controls on their fossil assemblage (e.g. seasonal variability, fossilization potential) and their biogeographic distribution, not only in the constructed lakes and wetlands on the oil sands leases, but also in natural environments across Alberta.
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The material outlines the history of the early Baptist church in Beamsville, from its inception in 1807 until approximately 1859. This may have been the basis of a manuscript on the history of the church.
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Canada, a Centennial song was written by Bobby Gimby of Toronto as part of the Centennial film “Preview ‘67”, in the late Spring of 1966. In the following months, due to its popularity, it was released as a 45 rpm record and in sheet music.
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Grace Anglican Church was founded as a mission church of St. Thomas', St. Catharines. A large house, originally built and owned by the William and Maria McCalla family, was donated by Colonel R.W. Leonard for this purpose. The mission was dedicated on 29 June 1921. It was not until 1938 that Grace Church became an independent parish. A church building was constructed and opened on 28 November 1939. In April 1956 part of the church was damaged by fire, was rebuilt and enlarged.
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Henry Hope & Sons of Canada Ltd. were located at 45 King Street West, Toronto, Ont. at the writing of this letter in 1916. The company specialized in “weathertight casements in iron steel or gun-metal, unbreakable steel windows, fanlight opening-gear, leaded lights and stained glass, patent glass roofing, locks and door furniture, rainwater goods in cast lead and cast iron”. The letter is addressed to Mr. H.Y. [Harry Young] Grant, c/o Fenwick Farm, Lundy’s Lane, Niagara Falls, Ont. from R.W. Smith. The letter is in reply to a query about casement windows. Harry Young Grant (1860-1934), son of Sir James Alexander Grant and Maria Malloch of Ottawa, Ont. was a medical doctor specializing in the treatment of the eye, ear, nose and throat. After his retirement he became a member of the Niagara Parks Commission. He was married to Grace A. Smith, daughter of James R. Smith of Buffalo.