Singing Nature, Dancing Buddha: Zen, Language, and the Groundlessness of Silence

This thesis presents Zen experience as aesthetic in nature. This is done through an analysis of language, a central concern for Zen Buddhism. The thesis develops two modes of language at work in Zen: representational and indexical. What these modes of language entail, the kind of relations that are developed through their use, are explored with recourse to a variety of Zen platforms: poetry, the koan, zazen, music, and suizen. In doing so, a primacy of listening is found in Zen - a listening without a listener. Given this primacy of listening, silence comes to the forefront of the investigation. An analysis of John Cage's 4'33" provides this thesis with justification of the groundlessness of silence, and the groundlessness of subjectivity. Listening allows for the abyssal subject to emerges, which in tum allows for reality to present itself outside of the constitutive function of language.

HIDING IN PLAIN SIGHT- Sustainable Physical Activity Program Development and Evaluation for Youth with Special Needs: An Evaluative Case Study

The purpose of my research was to contribute to the improvement and sustainability of the Special Needs Activity Program, and develop program implementation strategies that had practical outcomes. I conducted an evaluative case study of S.N.A.P in order to determine what a quality adapted physical activity (APA) program is, why S.N.A.P is considered a quality APA program, and what institutional policies and practices exist to support it. Data was collected via interviews, questionnaires, and observations. Data analysis involved inductive and deductive methods, and a SWOTAR evaluation. Results indicate that quality APA programs include: ‘people’, ‘environment’, and ‘expectations’; there are benefits of experiential learning; activity stations that promote creativity are valuable; several stakeholders do not know the details about S.N.A.P but recognize its value; the institution values what S.N.A.P provides, yet, there is nothing being done to sustain it. Future research should investigate the feasibility of implementing S.N.A.P in various contexts.

Commodities and their fetishism

Many pr oblems present themselves in at tempting t o discuss Marx's noti on of the fetish characteristics of commodities. It has been argued that it is one of the central points of Marx's en tir e c or pus. 1 It has also been argued that it i s merely "a brilli an t s oci olog i cal genera lization l ! and, even furth er, that it is an Hi ndependent and separate entity, internally hardly related t o Marx's economic theory" .2 How could such a theory be understo od i n such drastically diff erent ways? Perhaps the clue is to be f ound somewhere in Marx' s discussion of the fetishism of commodities itself. Because of the difficulty in un derstanding fetishism , I intend t o examine what Marx himself has t o say first befor e dealing with any points related to the notion of fetishism. Thus , the first parts of this thesis will c onsist of l ong qu otations and repetition of what Marx has t o say. If a noti on may be called ' central' and yet 'hardly related' t o Marx's wor k at the same time, surely a clear examination of this section is necess ary. Aft er an examination of the initial secti ons of Cae ital ] I intend t G examine the f ollowing : the r e lation of fetishism t o the t he ory of alienati on; how one may regard f etishism as a pr oblem f or philosophy; and how, in f act, the theory of fetishism is of prime imp ortance f or an understan ding of Marx's wr itings. What I want to stress throughout is that with o u~ an understanding of what is inherent in the pr oduction of the commodity causing i t t o be necessarily fetishistic, it is practically imp ossible t o understand much of Marx's other writin gs. A commodity appears, at fir st sight, a very trivial thing and easi ly un derst ood. Itsanalysis shows that it i s , in r eality , a very queer thing , abo unding in ~taphysical s ubtleties and theological nic eties .

Leaf from a Liturgical Music Manuscript for Good Friday

The text reads as follows: Narrator: Passio domini nostri iesu christi secundum matheum. In illo tempore dixit iusus discipulis suis. Christ: Scritis quia post biduum pascha fiet, et filius hominis tradetur ut crucifigatur. Narrator: Tumc congregati sunt principes sacerdotum et seniores populi, in atrium principis… Translated: Narrator: The Passion of Our Lord Jesus Christ according to Matthew. “And it came to pass when Jesus had finished all of these words that he said to his disciples: Christ: You know that after two days the Passover will be here; and the Son of Man will be delivered up to be crucified. Narrator: Then the chief priests and the elders of the people gathered together in the court of the high priest…

Letter to William Collver or John Roberts, 1849

A letter to “my dear Mr. Collver and co.” The writer mentions the “circuit” that she has traveled, and a conference which she attended. In regard to the circuit, she talks about her interest in the Welland Canal. The references all seem to be religious in nature. She asks Mr. Collver how he likes the new preacher and says that in a letter that the preacher published in the newspaper he refers to the “breaking of Jordan Chapel”. She says that a society of teetotalers has been established in her town and they are known as “Sons of Temperance”. She also mentions “my man Brown” who was there but has left, leaving her to have the circuit by herself. She signs off with “I am yours affectionately [Eleanor Corman]. The second part of the letter is addressed to “my dear Mr. Roberts”. She asks him for some music that she would like, but cannot find in Kingston. She would like him to “come down and teach singing” this winter. She also asks him to give her regards to Mr. P. Beamer and family. She ends this part of the letter with “Nothing further yours affectionately [Eleanor Corman]”. There are 4 red postmarks on the outside of the letter and they are: Picton, July 31, 1849 Cobourg, August 2, 1849 St. Catharines, August 4, 1849 There is one other postmark which is too faded to be legible.

John Edminster letter, July 19, 1850

John Edminster was a Baptist missionary born in Cato, New York, in 1820. He was ordained a Pastor in Birmingham, PA, in 1842. He served as Pastor in White Deer, Clinton, Muncy, Derry, Moreland, and Madison, PA. In 1850, he moved to Oregon, Illinois, and established two churches there. He later served at several churches in Iowa, eventually becoming Pastor at Stillman Valley Church and residing at Hale, Ogle Co., Illinois.

Letter - E.C. Schmon to Arthur A. Schmon, 5 April 1920

Eleanore Celeste had been to see her friend Georgiana. Eleanore Celeste's mother has recovered her sight. She mentions that it is only four weeks until she will see Arthur.

Poem entitled To Niagara

Poem by J.S. Buckingham entitled To Niagara written at the first sight of the falls on August 12, 1838, 22 cm. x 12 cm. This is slightly stained, 1838.