An investigation of the emotion assumptions of just-world theory /

The purpose ofthis study was to investigate the emotion assumptions underlying just-world theory. This theory proposes that people have a need to believe in a just world - a world where people get what they deserve. The first emotion assumption is that people, therefore, find injustices (Le., undeserved outcomes) threatening and thus emotionally arousing. Second, it is this arousal that is assumed to drive subsequent strategies for maintaining the belief in a just world. One strategy an individual may use to maintain this belief is derogating victims of injustice, or seeing their character in a more negative light. To test these two assumptions, 102 participants viewed a video depicting either a victim who presumably presented a high threat to people's belief in ajust world (she was innocent and, therefore, undeserving of her fate) or low threat (she was not innocent and, therefore, more deserving of her fate) while their heart rate and EDA was measured. Half of the participants were then given the opportunity to help the victim whereas the other half were not given this opportunity. The manipulations were followed by both explicit and indirect measures of evaluations ofthe victim as well as self-report measures of affect experienced while watching the victim video, and an individual difference scale assessing the strength of participants' just-world beliefs (as well as other measures that were part ofa larger study). Results indicated that participants did report feeling more threatened by the innocent victim. Although there was some evidence of victim derogation on the implicit measure of victim evaluation, there was no evidence that emotional arousal drove the negative evaluations of the victim who could not be helped. Some interaction effects with individual differences in just-world beliefs did occur, but these were not entirely consistent with the rationale behind the individual difference scales. These results provide only weak support for the first emotion assumption ofjust-world theory. Implications of these findings as well as limitations of the study and future directions concerning just-world theory are discussed.

Message from the President of the United States, transmitting copies of a convention concluded at St. Petersburg, the 12th day of July, 1822, under the mediation of the Emperor of all the Russias, between the United States of America and His Britannic Majesty. --

United States. 18th Congress, 1st session, 1823-1824. House. Doc. no. 30.

Towards a just community: an examination of the development of cultural citizenship rights in Canada from a communitarian perspective

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.

Daniel Shannon fonds, 1816-1822

Lt. Daniel Shannon fl. 1777-1822, was the only son of Susan Drake, granddaughter of Rev. Thomas Drake, eldest brother of Sir Francis Drake, and Captain Daniel Shannon of the Royal Navy. He married Elizabeth Garvey, daughter of Alexander Garvey and Catharine Borden of New Jersey. Lt. Shannon was a Regular in the British Army and on February 12, 1777 he joined the Royal Standard, 5th New Jersey Volunteers. After being arrested and sentenced to hang for spying he was pardoned through the efforts of his mother Susan Drake Shannon who pleaded his case with the Governor. He served under General Cornwallis at the surrender in Virginia in 1781. In 1783 he moved to New Brunswick, Canada where he was reduced to a half-pay ensign in the 2nd Regiment of the Lincoln Militia. He was granted 500 acres of land on the St. Johns River, and on April 1, 1786 his daughter Catharine was born there. The family returned to the United States, residing in Pennsylvania, for a short time. In 1800 Lt. Shannon, with his mother and family, returned to Canada and settled in Stamford Township where he bought 200 acres of land on the Niagara River near the whirlpool. He later served in the Secret Service during the War of 1812 and was stationed at a lookout point on the Niagara River below the falls. In 1806 Shannon’s daughter, Catharine, married Thomas Lundy, fourth son of William Lundy of Stamford Township.

Notice of Change in Reparation Agent- Quebec 1 May 1822

A notice of change in reparation agent between Robert Morrogh and Thomas Douglas from Quebec to Daniel Shannon in Niagara.

Message from the President of the United States, transmitting copies of a convention concluded at St. Petersburg, the 12th day of July, 1822

Full Title: Message from the President of the United States, transmitting copies of a convention concluded at St. Petersburg, the 12th day of July, 1822, under the mediation of the Emperor of all the Russias, between the United States of America and His Britannic Majesty. United States. 18th Congress, 1st session, 1823-1824. House. Doc. no. 30. January 25, 1823. Read and referred to the Committee on Ways and Means. Printed by Gales and Seaton

Last Will and Testament of David Brooks, 1822

David Brooks was the acting quarterman of shipwrights in his Majesty’s Dock Yard in Portsmouth. He resided at Ridge Street Halfway Houses in Portsea. He was married to Sally Brooks, who was the daughter of Will Thomas Baker of Kent County. Mr. Baker died on May 11, 1811. David and Sally had 5 children: David, Charles, Thomas, Sarah Ann and Hannah Baker. Mr. Brooks bequeathed all his possessions to his wife Sally. After his wife’s death he wanted his belongings and land to be divided equally between all of his children when they reached the age of 21. He names his wife Sally, and his brother, Isaac Brooks as executors of the will.

Pamphlet: "Some Canadians are Wondering Just What Is Being 'Controlled'"

A pamphlet by the Buffalo Citizens' Committee of 10,000 for Law Enforcement that questions "what is being 'controlled" in Canada by Government Liquor Control. The pamphlet includes statistics which they report are from provincial liquor boards across Canada.