Brock Parking

View of the Brock Parking lot and construction of the regional building in the background.

Concordia Lutheran Seminary

Theological Seminary building in the northeast part of the campus.

Image of Niagara Falls n.d.

In 1818 Parkhurst Whitney built stairs leading to the river’s edge at Prospect Point. In 1825 Porter Brother replaced that staircase with a spiral one. In 1844 Whitney started a water powered incline railway there although the staircase was also used until 1890. In 1906 the water wheel was replaced by an electric power plant. There were lower buildings which included Shadow of the Rock which was a concession stand and also rented raincoats to the tourists. This was destroyed by fire and ice in 1892 and replaced by a chalet-style building in 1894-95. On July 6th, 1907 a cable on the incline railway broke. One person was killed and several sustained injuries. An elevator was constructed and it opened in January of 1910. It was condemned in 1954 when water entered the shaft, this was at the time of the collapse of Prospect Point which occurred at 4:50 pm. on July 28, 1954. This photograph was taken prior to 1954. Today the New York State Observation Tower stands at Prospect Point and The Maid of the Mist boat ride is available from the base of the tower. with information from: Niagara Falls Canada: a History by the Kiwanis Club of Stamford, Ontario

Battlefield House flyer, n.d.

Battlefield House was originally the home of Mary Gage, a widow who arrived in Canada with 2 children after her husband was killed in action in the American Revolution in 1777. The original house was a log cabin which was replaced by a storey and a half frame house. Col. Nelson was the next owner of the house, and in the middle of the 19th century he raised the roof to make it a 2 storey house and added a large west wing. Successive owners: the Glover, Williams and Fisher families made a few changes to the house. The last owner was D.A. Fletcher who tore down the newer, western half of the building in 1895. In 1899, Mrs. John Calder, a granddaughter of James Gage formed the Women’s Wentworth Historical Society and raised enough money to buy the Gage Farmhouse and the land around it on which the Battle of Stoney Creek was fought. In 1910 this group purchased another 13 acres of the original Crown Grant and made 17 ½ acres of parkland open to the public. The women of the Society renovated and furnished the house. They maintained the building for 63 years. It was due to them that a monument was erected above the house by the Dominion Government. The monument was unveiled on the 100th anniversary of the Battle, June 6, 1913. The house was turned over by the Historical Society to The Niagara Parks Commission on January 19th, 1962. Source: Battlefield House Flyer, information provided by Mrs. E.B. Thompson, past president of the Women’s Wentworth Historical Society.

Interlake Tissue Mills Fire Slides

The Interlake Tissue Mills storage location was at the intersection of Glendale and Merritt Street in Merritton. In the 1850s, the Beaver Cotton Mills (later Merritton Cotton Mills) was built. It was a frame building that burned down in 1881. A sandstone structure replaced the previous building. In 1906, the cotton mill closed and in 1912, the Independent Rubber Company took over the building. The mill was doubled in size. The rubber company remained there for ten years and then the building remained vacant until 1935. Interlake Tissue Mills acquired the building for storage purposes. A fire razed the larger of the plant’s buildings on Memorial Day weekend in 1961. After the fire, Domtar used the smaller building for storage for a short time. This is currently the site of the Keg Restaurant.

The role of leaders in building organizational learning capacity

In a world in which social, economic, and environmental circumstances are continuously evolving and increasingly complex, leaders face the challenging prospect of navigating their organizations through unpredictable operating conditions. Finding a way to tap into the learning capacity of the people who comprise their organizations may be the answer to adapt and to survive. This qualitative research study explored the role of leaders in building this organizational learning capacity. The literature identified three domains of personal, interpersonal, and organizational capacity for learning in an organizational setting. Interviews with three senior leaders who had successfully built learning capacity in their respective organizations revealed four elements of leader commitment: (a) to the process of building learning capacity, (b) to organizational objectives and results, (c) to personal actions and behaviours, and (d) to the people of the organization. Each of the four elements of leader commitment spans the three domains of learning capacity that can guide leaders as they build organizational learning capacity.

The role of education in building individual human capital : How do professionals look at it?

This study followed a qualitative research approach to investigate how welleducated professionals see the role of formal education in building human capital. Individuals need to understand the relationship between education and their human capital to justify the time and money they invested to get their education. Colleges and universities need to know the value of their output, to better value and promote the process of knowledge production and transmission and help the general public appreciate their work more. While the importance of a good education is a key factor in the success of learners, this study revealed the power of social capital in making this success a reality. It may not be enough for an individual to acquire good education to guarantee a better future. The power of social connections can be the main determinant in one’s wellbeing. This study shows that it is important to address students’ life outside school beside the importance of a classroom education.

A Home at School: Building Stronger Indigenous People through Cultural Resurgence in an Urban Ontario Public School Context.

In this thesis, I work through the educational narratives of young Aboriginal women and men as I explore the relationship between cultural programming and student engagement. My analysis is structured through a collaborative Indigenous research project. My overarching task is to explore how a cultural support program, the Native Youth Advancement with Education Hamilton (NYA WEH) Program, offered at Sir John A. Macdonald Secondary School, located in Hamilton, Ontario, Canada, attempts to re-imagine Aboriginal education in ways that directly challenge the residential school legacy. In particular, I work to illuminate how particular forms of Aboriginal education are connected to the graduation rates of Aboriginal youth. I argue that the ways in which the NYA WEH Program navigates Native Studies curriculum, relationships, and notions of culture and tradition are significant to the engagement of Aboriginal youth. This research develops theoretical connections between the contemporary experience of Aboriginal social inequality and educational initiatives which attempt to reverse that legacy. By placing the NYA WEH Program narratives side-by-side with literature supporting Aboriginal education for Self-determination, I work to learn how to best support and encourage Aboriginal student engagement in secondary schools across Ontario.

Conceptualizing Institutional Capacity Building Through a Learning Process Set in Motion by a Foundation

Employing critical pedagogy and transformative theory as a theoretical framework, I examined a learning process associated with building capacity in community-based organizations (CBOs) through an investigation of the Institutional Capacity Building Program (ICBP) initiated by a Foundation. The study sought to: (a) examine the importance of institutional capacity building for individual and community development; (b) investigate elements of a process associated with a program and characteristics of a learning process for building capacity in CBOs; and (c) analyze the Foundation’s approach to synthesizing, systematizing, and sharing learning. The study used a narrative research design that included 3 one-on-one, hour-long interviews with 2 women having unique vantage points in ICBP: one is a program facilitator working at the Foundation and the other runs a CBO supported by the Foundation. The interviews’ semistructured questions allowed interviewees to share stories regarding their experience with the learning process of ICB and enabled themes to emerge from their day-to-day experience. Through the analysis of this learning process for institutional capacity building, a few lessons can be drawn from the experience of the Foundation.

Relationship Building with Aboriginal Elders in the Publicly Funded Secondary School Classroom: A Study of Ethical Space from an Aboriginal Persepective

This is a current story of ethical space in education that is often neglected in the design of educational experiences for Aboriginal students. This story is told through an Aboriginal lens rooted in the structured Two Row Wampum Belt relational agreement between Aboriginal peoples and Settlers. Through ethnographic narrative based on an extensive literature review, individual in-depth interviews, and a personal journal, this study documents the processes of acceptance, silence, complications, and then rejection to position Aboriginal Elders as inclusive bodies of knowledge in publicly funded secondary school classrooms. Aboriginal Elders are valued as Knowledge Holders, as Aboriginal teachers, guides, and mentors. Yet, the complexities of colonial rights, politics, and policies continue to intrude deeply into the lives of Aboriginal peoples to cause silence, confusion, and struggle rather than an evolution of new knowledge amongst two co-existing solitudes under the original terms of the Two Row Wampum Belt. The study was delayed and then came to an end when the school boards and local schools scrutinized its operating policies and unresolved funding issues. This study demonstrated that despite the Two Row Wampum Belt agreement that promised a co- existent relationship between Aboriginal peoples and Settlers, the strategy of inviting Aboriginal Elders to work alongside teachers in the classroom was viewed as being in conflict with the Settler’s institutional/educational objectivities, and, as such, was denied to Aboriginal students.