Dianna Hostetter funeral invitation, 1861

The invitation is a request of Jacob Hostetter to his friends and acquaintances to attend the funeral of his wife, Dianna on Tuesday, October 29, 1861. Dianna, also known as Dinah, was the second daughter of Joseph and Mary Heslop Van Every. She was born in 1831 and married Jacob Hostetter of Grantham Township. Jacob died a year later, leaving two children, Joseph Blain Hostetter (1860-1896) and Laura Diana Hostetter (1861-1933). Jacob was the son of Capt. Herman Hostetter of Ten Mile Creek who had died from wounds received at the Battle of Queenston Heights. Jacob and Dianna Hostetter are buried in the Warner Cemetery, Niagara Falls, Ont.

Funeral Invitation - February 5, 1856

An invitation to the funeral of Mrs. John W. Ball. The invitation reads: Niagara, February 5th, 1856. Sir--- You are requested to attend the Funeral of the late Mrs. John W. Ball, from the Residence of her husband to the Place of Internment, on Thursday the 7th Instant, at the hour of Two O'Clock in the afternoon.

Invitation to Opening of A & P Front Street, Thorold - 1929

An invitation to the opening of a new A&P Food shop on Front Street in Thorold, Ontario. The date of the event is Wednesday October 23rd, 1929 from 6pm to 10pm.

Invitation: 61st Inter-Parliamentary Conference Tokyo 1974 Inaugural Ceremony

An invitation to the Inaugural Ceremony of the 61st Inter-Parliamentary Conference in Japan October 1974. The invitation reads: "The Japanese Group of the Inter-Parliamentary Union has the honour of inviting you to attend the Inaugural Ceremony of the 61st Inter-Parliamentary Conference to be held in the Chamber of the House of Councillors on Wednesday the 2nd of October 1974, at 3 p.m. The Ceremony will be honoured by the presence of Their Majesties the Emperor and Empress of Japan".

Invitation: Gala Concert in honour of Her Majesty Queen Elizabeth and His Royal Highness the Duke of Edinburgh

An invitation from The Right Honourable Pierre Elliott Trudeau for a gala concert in the Opera of the National Arts Centre in honour of Her Majesty Queen Elizabeth and His Royal Highness the Duke of Edinburgh.

Father Sean O'Sullivan Ordination Invitation

An invitation to the ordination of Father Sean O'Sullivan, October 1981. The ordination took place at St. Michael's Cathedral in Toronto, 3 October 1981. His first Mass of Thanksgiving took place the next day at St. John's Church in Toronto.

Invitation - Presentation Party in the Garden of Buckingham Palace, 1953

An invitation to an "Afternoon Presentation Party in the Garden of Buckingham Palace on Thursday 28th May 1953 from 4 to 6 o'clock". The invitation is to Mr. and Mrs. Arthur Schmon and lists dress attire for ladies and gentlemen.

Invitation to the Funeral of Infant Henry Howard Woodruff

Invitation to the funeral of infant Henry Howard Woodruff on March 17, 1868. He was the son of Henry and Emma Woodruff. This is accompanied by an envelope. March 16, 1868.

Invitation to the Funeral of Ann Elizabeth Woodruff

Invitation to the funeral of Ann Elizabeth Woodruff, daughter of the late Richard N. Woodruff. The funeral was to be held on Oct. 17, 1871 at her residence in St. Davids, Oct. 16, 1871.

Funeral invitation to the funeral of Mrs. W.H. Dickson at the residence of her husband the Honourable Walter Hamilton Dickson

Funeral invitation to the funeral of Mrs. W.H. Dickson at the residence of her husband the Honourable Walter Hamilton Dickson, to St. Mark’s Church, Niagara. The invitation was sent to Mr. Waters. The item is torn and mouldy but the text is not affected, March 6, 1855.

Hurry up and slow down : education to close the ingenuity gap /

To explore the idea of education to close the ingenuity gap I use Thomas Homer-Dixon's work to define ingenuity. The notion that the supply of ingenuity to solve our technical and social problems is not keeping pace with the ingenuity required to solve those problems is called the ingenuity gap. Man-made technological developments are increasing the density, intensity, and pace of globalisation. People must reorganise decision-making organisations and problem-solving methods to pragmatically combat the growing ingenuity gap. John Dewey's work illustrates the fundamental attitudes for the thinking and judgment associated with educating for ingenuity. Howard Gardner's idea that truth, beauty, and morality ought to form the core values and tenets of the philosophy of educating for ingenuity is integral to this thesis. The act of teaching facilitates the invitation to the communication necessary to foster ingenuity. John Novak-discusses the five relationships of educational leadership that enhance an environment of ingenuity. The International Baccalaureate (IB) is an existing model of global education, one that defines some of the school experiences and academic development of core values of educating for ingenuity. Expanding upon the structure of the IB and other research within this thesis, I speculate upon what my school, where educating for ingenuity so as to close the ingenuity gap is the goal, would be like.

A narrative journey of teacher reflexivity and authenticity in technological environments /

This qualitative narrative inquiry was driven by my desire to further explore my personal discovery that my utilization of educational technologies in teaching and learning environments seemed to heighten a sense of creativity, which in turn increased reflective practice and authenticity in my teaching. A narrative inquiry approach was used as it offered the opportunity to uncover the deeper meanings of authenticity and reflection as participants' personal experiences were coconstructed and reconstructed in relationship with me and in relationship to a social milieu. To gain further insight into this potential phenomenon, I engaged in 2 conversational interviews with 2 other teachers from an Ontario College in a large urban centre who have utilized educational technologies in their teaching and learning communities and I maintained a research journal, constructed during the interview process, to record my own emerging narrative accounts, reflections, insights and further questions. The field texts consisted of transcriptions of the interviews and my reflective journal. Research texts were developed as field texts were listened to multiple times and texts were examined for meanings and themes. The educational technologies that both women focused on in the interview were digital video of children as they play, learn and develop and the use of an audible teacher voice in online courses. The invitation given to students to explore and discover meaning in videos of children as they watched them with the teacher seemed to be a catalyst for authenticity and a sense of synergy in the classroom. The power of the audible teacher voice came through as an essential component in online learning environments to offer students a sense of humanness and connection with the teacher. Relationships in both online and face to face classrooms emerged as a necessary and central component to all teaching and learning communities. The theme of paradox also emerged as participants recognized that educational technologies can be used in ways that enhance creativity, authenticity, reflection and relationships or in ways that hinder these qualities in the teaching and learning community. Knowledge of the common experiences of college educators who utilize educational technologies, specifically digital video of children to educate early childhood educators, might give meaning and insight to inform the practice of other teachers who seek authentic, reflexive practice in the classroom and in on line environments.

Enhancing teaching and learning speech acts: action research of Japanese as a foreign language /

This action research observes a second year Japanese class at a university where foreign language courses are elective for undergraduate students. In this study, using the six strategies to teach Japanese speech acts that Ishihara and Cohen (2006) suggested, I conducted three classes and analyzed my teaching practice with a critical friend. These strategies assist learners toward the development of their understanding of the following Japanese speech acts and also keep the learners to use them in a manner appropriate to the context: (I) invitation and refusal; (2) compliments; and (3) asking for a permission. The aim of this research is not only to improve my instruction in relation to second language (L2) pragmatic development, but also to raise further questions and to develop future research. The findings are analyzed and the data derived from my journals, artifacts, students' work, observation sheets, interviews with my critical friend, and pretests and posttests are coded and presented. The analysis shows that (I) after my critical friend encouraged my study and my students gave me some positive comments after each lesson, I gained confidence in teaching the suggested speech acts; (2) teaching involved explaining concepts and strategies, creating the visual material (a video) showing the strategies, and explaining the relationship between the strategy and grammatical forms and samples of misusing the forms; (3) students' background and learning styles influenced lessons; and (4) pretest and posttests showed that the students' Icvel of their L2 appropriate pragmatics dramatically improved after each instruction. However, after careful observation, it was noted that some factors prevented students from producing the correct output even though they understood the speech act differences.

The journey towards comprehensive school health within an aboriginal community

The purpose of this research is to describe the journey towards Comprehensive School Health at two Aboriginal elementary schools. An advocate and a healthy schools committee were identified at both schools and were responsible for developing initiatives to create a healthy school community. A case study was used to gather an in-depth understanding of Comprehensive School Health for the two schools involved. As a researcher, I functioned within the role of a participantobserver, as I was actively involved in the programs and initiatives completed in both schools. The research process included: the pilot study, ethics clearance and distribution of letters of invitation and consent forms. Data collection included 16 semi-structured, guided interviews with principals, teachers, and stupents. Participant observations included sites of the gymnasium, classroom, playgrounds, school environments, bulletin boards as well as artifact analysis of decuments such as school newsletters, physical education schedules and school handbooks. The interviews were transcribed and coded using an inductive approach which involves finding patterns, themes and categories from the data (patton, 2002). Research questions guided the findings as physical activity, physical education, nutrition and transportation were discussed. Themes developed t~rough coding were teacherstudent interactions, cultural traditions, time constraints and professional development and were discussed using a Comprehensive School Health framework.

Letter from George Cran regarding a Christian mission in India, 1803.

George Cran was the son of a farmer in the parish of Forgue in Aberdeen Shire, Scotland. He became a member of the church at Huntley, Scotland where his devotion to God inspired him to become a Sunday school teacher. He subsequently became a member of the London Missionary Society. In 1801 he was sent to study at the seminary in Gosport, England where he spent two to three years. His desire was to preach Christ to the “heathens”. Messrs. Ringeltaube, Des Granges and Cran were designated to work in India. No ships for the East India Company would grant passage to missionaries due to the open hostility of the government therefore they set sail from Copenhagen on April 20, 1804 and reached Tranquebar on December 5th, 1805. Cran and Des Granges were designated to supervise the churches in Tinnevelly and they were to begin a mission among the northern Circars. This would have meant that they would have to work in two different places which would have separated them by over 500 miles. The society didn’t seem to be aware of the vast hindrances that the missionaries had to face. Cran and Des Granges decided instead to work in Vizagapatam where they were welcomed by many of the European residents. They conducted English services for which they were paid a monthly salary by the governor. They also conducted services for the natives and opened a school for native children. By November of 1806 a mission house had been built and a “charity” school for Eurasian children was opened. Cran and Des Granges were also diligently studying the native language and they began to translate the Bible into Telugu (spoken by the Hindus who live along the lower basins of the Kistna and Godaveri Rivers). In November of 1808 Cran was almost killed by a fever which left him severely weakened. He was only partially recovered, but accepted an invitation by the general who commanded the local district to accompany him on a journey around the province. The journey proved to be too much for Cran and he died on January 6th, 1809. He is buried at Chicacole, India. He is remembered for his successful work at Vizagapatam and his translation of the Bible. The fact that it was 27 years after the arrival of Cran before a single native was converted attests to the fact that this was a very difficult undertaking. The London Missionary Society was formed in 1795 in England by evangelical Anglicans and nonconformists. It is a non-denominational society and now forms part of the Council for World Mission. with information from The Voice of God to the Churches a Sermon on the Death of George Cran, Augustus Des Granges and Jonathan Brain by David Bogue and The History of the London Missionary Society 1795-1895 by Richard Lovett