Implementing a question-generation strategy with bilingual students: exploring the perspectives of a beginning teacher /

This study examined the challenges associated with the explicit delivery of questiongeneration strategy with 8 Arab Canadian students from the perspective of a bilingual beginning teacher. This study took place in a private school and involved 2 stages consisting of 9 instructional sessions, and individual interviews with the students. Data gathered from these interviews and the researcher's field notes from the sessions were used to gain insights about the participants' understanding and use of explicit instruction. The themes that emerged from the data included "teacher attitude," "students' enhanced metacognitive awareness and strategy use," "listening skills," and "instructional challenges." Briefly, teacher's attitude demonstrated how teacher's beliefs and knowledge influenced her willingness and perseverance to teach explicitly. Students' enhanced metacognitive awareness and strategy use included students' understanding and use of the question-generation strategy. The students' listening skills suggested that culture may influence their response to the delivery of explicit instruction. Here, the cultural expectations associated with being a good listener reinforced students' willingness to engage in this strategy. Students' prior knowledge also influenced their interaction with the question-generation strategy. Time for process versus covering content was a dominant instructional challenge. This study provides first hand information for teachers when considering how students' cultural backgrounds may affect their reactions to explicit strategy instruction.

Letter - E.C. Schmon to Arthur A. Schmon, 25 September 1917

The letter describes a visit to the library where Eleanor Celeste retrieves book about travels in Europe. She mentions she wants to explore the places that Arthur will travel to by reading books about countries in Europe. She also plans to go to the Red Cross to assist with making surgical dressings.

Letter - E.C. Schmon to Arthur A. Schmon, 25 January 1919

The letter mentions how much Eleanore Celeste would like to be cozy in her home and how she does not approve of large mansions for her family. The letter then mentions that the military will be looking for volunteers to go to Russia. She then describes the dinner party she attended by "Uncle Dick". This letter is labelled number 219.

Letter - E.C. Schmon to Arthur A. Schmon, 7 August 1918

Eleanore Celeste mentions a lecture her sister attended about a man who discovered his friend was a German propagandist. She wants to go to "France as a nurse, or to do canteen work, etc." but has just heard that if she goes and then marries an American soldier, she will be sent home. The letter is labelled number 139.

Letter - E.C. Schmon to Arthur A. Schmon, 16 September 1918

Eleanore Celeste mentions that planes were performing stunts and bands were playing so they made their way to Branch Brook Park to see the New Jersey State Militia Reserve. She also mentions plans to go to the movies and see "The Queen of the Sea" starring Annette Kellerman.

Letter - E.C. Schmon to Arthur A. Schmon, 1 March 1918

The letter is written on Waldorf-Astoria stationary. She is in the city with her Auntie and they plan to go to dinner at the Martinique. The letter is labelled number 64.

Letters to Reverend William Proudfoot, 1823, 1842-1843, 1846

A 2 ½ page letter addressed to The Editor of the Presbyterian Magazine, care of [illegible], London, C.W. The writer describes the Village of Chippawa and its location in Ontario. He writes that there are many people there of Scotch [Scottish] descent. He says that a congregation was formed and 39 names were on the roll. The letter is from J.P. [John Porteous] with an added note from Wm. Porteous. The letter is from St. Catharines. There is one postmark – St. Catharines, April 6, 1823 A 1 ½ page letter addressed to Rev. W. Proudfoot, Ed. Of Presbyterian Mag., London, C.W. This letter is from Walter Mitchell in St. Catharines. He sends a list of peoples’ names and the amounts that they have paid toward the Presbyterian Magazine. Mr. Mitchell is acting as an agent for the magazine. This letter has 1 postmark – St. Catharines, Sept. 13, 1842 A 2 page letter addressed to Rev. W. Proudfoot, London, C.W. This letter is from John Jennings of St. Catharines. The writer claims that he is ill but he makes plans to meet Reverend Proudfoot in Toronto in order to go to a meeting in Rochester. The writer expects that Reverend Proudfoot will preach in Rochester. The letter has 1 postmark – St. Catharines, Aug. 14, 1843. A 2 page letter addressed to The Rev. Professor Proudfoot, London, C.W. from John Porteaus of St. Catharines. The writer says that he will not preach in Detroit. He says that the people of Detroit are expecting Mr. Dalrymple [who was sent as a missionary to Canada from Scotland in 1846] and also, he doesn’t want to leave his congregation for 2 Sabbaths. The letter has 2 postmarks – St. Catharines, August 1846 [this postmark is very faint] and Hamilton, August 2, 1846.

Letter to “My Dear Miller” from Joseph Woodruff

Letter to “My Dear Miller” from Joseph Woodruff stating that he is sending the mortgage and deed. He also asks when Mr. Miller can go to Chippewa to see about their “little matter” with the doctor, May 5, 1863.

Letter to William Dickson from R. Dickson

Letter to William Dickson from R. Dickson stating that it is not possible to reimburse for R. Dickson to reimburse William at the present time. He is on his way to River [Rouge] and he has dispatched 2 boats to go to the head of Red River this spring. There is a hole in this letter which affects the text slightly (3 pages, handwritten), July 10, 1817.

Letter (2 letters contained in one with a total of 2 pages) addressed to Henry Nelles. The first part is from Gilles Moffatt. The second part is addressed to Henry Nelles from R. Gillespie

Letter (2 letters contained in one with a total of 2 pages) addressed to Henry Nelles. The first part is from Gilles Moffatt and he says that there is a balance of 277 pounds and 13 shillings in their favour. This is dated Jan. 10, 1831. The second part is addressed to Henry Nelles from R. Gillespie and it says that he intends to go to London district before paying Mr. Nelles a visit in Grimsby. The second page of this letter is stained and missing a section. Text is slightly affected, Jan. 29, 1831.

Letter to Robert Nelles from his son, Abraham Nelles

Letter to Robert Nelles from his son, Abraham Nelles. He says that he would liked to have visited, but Hannah is quite weak. On Monday he plans to go to Walpole where W. Malcolm will meet him to survey the lot. He writes of his gratefulness to his father and hopes that his father will be rewarded in the afterlife, Dec. 6, 1833

Letter to Robert Nelles from W. Harris

Letter to Robert Nelles from W. Harris who says that he has just heard of the death of one of his parishioners so he must go to see the family. Most of the letter concerns his carriage. This is accompanied by an envelope postmarked Brockville, Oct. 15, 1851.

Letter to H.H. Collier of the Auditor’s Office in Austin, Texas from D.W. Fitch, publisher of the Houston Star Newspaper

Letter to H.H. Collier of the Auditor’s Office in Austin, Texas from D.W. Fitch (3 pages, handwritten), publisher of the Houston Star Newspaper. The letter is about newspaper business and personal matters. It is stated that Henry might go to Austin. This letter has been torn and taped. This does not affect the text, Feb. 28, 1841.

Letter to H.H. Collier of Houston, Texas from his friend Elisa

Letter to H.H. Collier of Houston, Texas from his friend Elisa. She expresses her desire to go to Galveston but she cannot make it in the fall. This letter is torn and taped but this does not affect the text (2 pages, handwritten), Oct. 13, 1844.

Kierkegaard : the temporality of becoming a self

Introduction In Difference and Repetition, Deleuze compares and contrasts Kierkegaard's and Nietzsche's ideas of repetition. He argues that neither of them really give a representation of repetition. Repetition for them is a sort of selective task: the way in which they determine what is ethical and eternal. With Nietzsche, it is a theater of un belie f. ..... Nietzsche's leading idea is to found the repetition in the etemal return at once on the death of God and the dissolution of the self But it is a quite different alliance in the theater of faith: Kierkegaard dreams of alliance between a God and a self rediscovered. I Repetition plays a theatrical role in their thinking. It allows them to dramatically stage the interplay of various personnae. Deleuze does give a positive account ofKierkegaard's "repetition"; however, he does not think that Kierkegaard works out a philosophical model, or a representation of what repetition is. It is true that in the book Repetition, Constantin Constantius does not clearly and fully work out the concept of repetition, but in Sickness Unto Death, Kierkegaard gives a full explanation of the self and its temporality which can be connected with repetition. When Sickness Unto Death is interpreted according to key passages from Repetition and The Concept of Anxiety, a clear philosophical concept of repetition can be established. In my opinion, Kierkegaard's philosophy is about the task of becoming a self, and I will be attempting to show that he does have a model of the temporality of self-becoming. In Sickness Unto Death, Kierkegaard explains his notions of despair with reference to sin, self, self-becoming, faith, and repetition. Despair is a sickness of the spirit, of the self, and accordingly can take three forms: in despair not to be conscious of having a self (not despair in the strict sense); in despair not to will to be oneself; in despair to will to be oneself2 In relation to this definition, he defines a self as "a relation that relates itself to itself and in relating itself to itself relates to another.''3 Thus, a person is a threefold relationship, and any break in that relationship is despair. Despair takes three forms corresponding to the three aspects of a self s relation to itself Kierkegaard says that a selfis like a house with a basement, a first floor, and a second floor.4 This model of the house, and the concept of the stages on life's way that it illustrates, is central to Kierkegaard's philosophy. This thesis will show how he unpacks this model in many of his writings with different concepts being developed in different texts. His method is to work with the same model in different ways throughout his authorship. He assigns many of the texts to different pseudonyms, but in this thesis we will treat the model and the related concepts as being Kierkegaard's and not only the pseudonyms. This is justified as our thesis will show this modelremains the same throughout Kierkegaard's work, though it is treated in different ways by different pseudonyms. According to Kierkegaard, many people live in only the basement for their entire lives, that is, as aesthetes ("in despair not to be conscious of having a self'). They live in despair of not being conscious of having a self They live in a merely horizontal relation. They want to get what they desire. When they go to the first floor, so to speak, they reflect on themselves and only then do they begin to get a self In this stage, one acquires an ideology of the required and overcomes the strict commands of the desired. The ethical is primarily an obedience to the required whereas the aesthetic is an obedience to desire. In his work Fear and Trembling (Copenhagen: 1843), Johannes de Silentio makes several observations concerning this point. In this book, the author several times allows the desired ideality of esthetics to be shipwrecked on the required ideality of ethics, in order through these collisions to bring to light the religious ideality as the ideality that precisely is the ideality of actuality, and therefore just as desirable as that of esthetics and not as impossible as the ideality of ethics. This is accomplished in such a way that the religious ideality breaks forth in the dialectical leap and in the positive mood - "Behold all things have become new" as well as in the negative mood that is the passion of the absurd to which the concept "repetition" corresponds.s Here one begins to become responsible because one seeks the required ideality; however, the required ideality and the desired ideality become inadequate to the ethical individual. Neither of them satisfy him ("in despair not to will to be oneself'). Then he moves up to the second floor: that is, the mystical region, or the sphere of religiousness (A) ("despair to will to be oneself). Kiericegaard's model of a house, which is connected with the above definition ofdespair, shows us how the self arises through these various stages, and shows the stages of despair as well. On the second floor, we become mystics, or Knights of Infinite Resignation. We are still in despair because we despair ofthe basement and the first floor, however, we can be fiill, free persons only ifwe live on all the floors at the same time. This is a sort of paradoxical fourth stage consisting of all three floors; this is the sphere of true religiousness (religiousness (B)). It is distinguished from religiousness (A) because we can go back and live on all the floors. It is not that there are four floors, but in the fourth stage, we live paradoxically on three at once. Kierkegaard uses this house analogy in order to explain how we become a self through these stages, and to show the various stages of despair. Consequently, I will be explaining self-becoming in relation to despair. It will also be necessary to explain it in relation to faith, for faith is precisely the overcoming of despair. After explaining the becoming of the self in relation to despair and faith, I will then explain its temporality and thereby its repetition. What Kierkegaard calls a formula, Deleuze calls a representation. Unfortunately, Deleuze does not acknowledge Kierkegaard's formula for repetition. As we shall see, Kierkegaard clearly gives a formula for despair, faith, and selfbecoming. When viewed properly, these formulae yield a formula for repetition because when one hasfaith, the basement, firstfloor, and secondfloor become new as one becomes oneself The self is not bound in the eternity ofthe first floor (ethical) or the temporality of the basement (aesthete). I shall now examine the two forms of conscious despair in such a way as to point out also a rise in the consciousness of the nature of despair and in the consciousness that one's state is despair, or, what amounts to the same thing and is the salient point, a rise in the consciousness of the self The opposite to being in despair is to have faith. Therefore, the formula set forth above, which describes a state in which there is not despair at all, is entirely correct, and this formula is also the formula for faMi in ^elating itself to itself and in willing to be itself, the self rests transparently in the power that established it.