Groundbreaking for Braden Residence Hall [West Hall]

Groundbreaking ceremony for Braden Residence Hall [formerly West Hall], Chapman University, Orange, California. It was constructed by Chapman College in 1959 for a men's dormitory and torn down in 2007. Left to right, seated are Dr. Buell F. Enyeart, Director of Evening Division and Summer School; John Davis; standing behind is Randolph Cutlip, Dean of Graduate Studies; Colleen Richardson with shovel; Marshon De Poister [dark suit], Dean of the College; and J. E. Wilkinson at the podium.

Edward Mirynech fonds, 1913-1914, 1946, 1952-1957, 1959-1960, 1965-1982, n.d.

Edward Mirynech joined the faculty at Brock University in 1964 as assistant professor of Geology. Edward Mirynech, the son of John and Katherine Mirynech, grew up in St. Catharines, attended Connaught Public School and received his formal education at the University of Toronto. Dr. Mirynech played several critical roles in the early development of the University. In addition to teaching, Dr. Mirynech was also the acting director of the athletics department, a coach for many of the early rowing, hockey and basketball teams and served the University as marshall for the sod turning ceremony for the new DeCew campus in 1965. Dr. Mirynech was instrumental in the founding of the physical education, geography and geological sciences programs. He served as acting chairman in 1968 when the department of geological sciences enrolled its first students. Part of the unique teaching program was the annual field trips to locations such as the Belleville area, extended summer teaching programs held in Trinidad-Tobago and the following year in Iceland. In 1972, the first graduation ceremony ever to be held in the Arctic, at Pond Inlet, NWT, made national news. Three geology students, on a study trip to the Arctic, received their degrees during a special ceremony. Dr. Mirynech was among the faculty team in Pond Inlet, NWT, representing Brock University. Dr. Mirynech retired from teaching in 1985, and passed away in 2004.

Clopton Charter

Translation of Clopton Charter Let those who are present and those in future know that I Robert de Clopton gave and granted to my son, William, one yardland which is part of the Clopton estate / manorial demesne with all its appurtenances in exchange for his homage and service , and that I have confirmed it with this charter . The yardland in question is that which he once held as heriot / heritable property . [I have given and granted it to him] to be held and kept by him and his heirs freely and undisputedly as a holding granted in return for services and as hereditable property from me and my heirs. For this he has to pay an annual rent of twelve silver pennies, in two installments per year: six on the Feast Day of St. Michael and six on the Feast Day of St. Mary in March , on the income that belongs to me and to my heirs, without neglecting income from elsewhere; together with all goods and privileges attached to the aformentioned land in the form of fields and pastures and everything which belongs to said yardland. And I, Robert, and all my heirs shall warrant all this aforementioned yardland together with all its appurtenances to said William and his heirs against all other claims in perpetuity . However, in order that this gift and grant of mine may remain firm and immovable, I have validated this charter with my seal in the presence of [the following] witnesses: the knights Sir William of Ludinton [and] Sir Robert of Valle. William of Edricheston, William of Waleford, Robert of Sidesam, Richard of Ludinton, Nicholas the scribe , and others.

Lighting recommendations for the Ryan Electric Scintillator and Fireworks Program for the official dedication Niagara Falls illumination, 1925

Walter D’Arcy Ryan was born in 1870 in Kentville, Nova Scotia. He became the chief of the department of illumination at the General Electric Company of Schenectady, New York. He was a founder in the field of electrical illumination. He built the electric steam scintillator which had numerous nozzles and valves. The operator would release steam through the valves. The nozzles all had names which included: Niagara, fan, snake, plume, column, pinwheel and sunburst. The steam scintillator was combined with projectors, prismatic reflectors, flashers and filters to produce the desired effects. In 1920 a group of businessmen from Niagara Falls, New York formed a group who called themselves the “generators’. They lobbied the American and Canadian governments to improve the illumination of the Falls. They were able to raise $58, 000 for the purchase and installation of 24 arc lights to illuminate the Falls. On February 24th, 1925 the Niagara Falls Illumination Board was formed. Initially, the board had a budget of $28,000 for management, operation and maintenance of the lights. The power was supplied free by the Ontario Power Company. They had 24 lights installed in a row on the Ontario Power Company surge tank which was next to the Refectory in Victoria Park on the Canadian side. The official opening ceremony took place on June 8th, 1925 and included a light parade in Niagara Falls, New York and an international ceremony held in the middle of the Upper Steel Arch Bridge. Walter D’Arcy Ryan was the illuminating engineer and A.D. Dickerson who was his New York field assistant directed the scintillator. with information from American Technological Sublime by David E. Nye and the Niagara Falls info website Location: Brock University Archives Source Information: Subject Headings: Added Entries: 100 Ryan, W. D’A. |q (Walter D’Arcy), |d 1870-1934 610 General Electric Company 650 Lighting, Architectural and decorative 650 Lighting |z New York (State) |z Niagara Falls 700 Dickerson, A.F. 700 Schaffer, J.W. Related material held at other repositories: The Niagara Falls Museum in Niagara Falls, Ontario has a program (pamphlet) dedicating new lighting in 1958 and it has postcards depicting the illumination of the Falls. Some of Ryan’s accomplishments can be seen at The Virtual Museum of the City of San Francisco. Described by: Anne Adams Date: Sept 26,Upper Steel Arch Bridge. Walter D’Arcy Ryan was the illuminating engineer and A.D. Dickerson who was his New York field assistant directed the scintillator. with information from American Technological Sublime by David E. Nye and the Niagara Falls info website

Niagara Bruce Trail Club Fonds, 1962-2014, n.d.

The Bruce trail is Canada’s longest and oldest continuous footpath. The trail runs along the Niagara Escarpment from Niagara to Tobermory through private and public land. The main trail is 890 km long and the side trails measure 400 km. In 1961, a “Save the Escarpment” conference was held in Hamilton. Gerry Wolfram, a writer for the St. Catharines Standard proposed that a committee be formed to develop a hiking trail. The Peninsula Field Naturalists Club formed a committee and President Bert Lowe contacted landowners along the proposed route to gain permission to cross their properties. Through Bert Lowe’s effort and dedication, the trail was completed in October 1963. The trail was officially opened on May 24th, 1964 in a ceremony at Queenston. The Niagara group joined the Bruce Trail Association in 1968 at which time the Niagara Bruce Trail Club was formed. The Bruce Trail Association is a charitable, membership-based volunteer organization. Their goal is to preserve public access to the Niagara Escarpment while restoring its natural habitat. The head office of the Bruce Trail Association is located in Hamilton, Ontario. The Niagara Bruce Trail Club’s goal is to secure and preserve a natural corridor along the Niagara Escarpment while providing education, awareness, and access for the public and the future. The club has organized many hikes including special hikes such as the one to commemorate the St. Catharines Centennial. The club has also hosted children’s hikes, cross country skiing hikes, wildflower hikes, jogging hikes, snowshoe hikes and bike outings. They hold annual events such as the End to End hike which is a 3 day walk from Grimsby to Queenston and the 30 km Laura Secord hike to commemorate Laura Secord’s famous walk. Charity hikes have also been held for the Heart and Stroke Foundation and the Lung Association as well as other causes. Major changes have taken place along the trail throughout the years, some of these include: a reroute which eliminated the tunnel passage (1976) and a bridge which eliminated the need to walk to Mountain Road to cross the Queen Elizabeth Way (2008). Other major changes and clean-up projects have been undertaken by the club. The Bruce Trail Conservancy (formerly Association) is made up of 9 clubs including: Niagara Bruce Trail Club (Queenston to Grimsby), Iroquia Bruce Trail Club (Grimsby to Kelso), Toronto Bruce Trail Club (Kelso to Cheltenham), Caledon Hills Bruce Trail Club (Cheltenham to Mono Centre), Dufferin Hi-Land Bruce Trail Club (Mono Centre to Lavender), Blue Mountains Bruce Trail Club (Lavender to Craigleath), Beaver Valley Bruce Trail Club (Craigleath to Blantyre), Sydenham Bruce Trail Club (Blantyre to Wiarton) and Peninsula Bruce Trail Club (Wiarton to Tobermory). Sources: http://www.niagarabrucetrail.org/index.html and http://brucetrail.org/

Proposal for Construction of Brock’s Monument, Queenston, newspaper fragment, 1824

Brock’s Monument is owned by Parks Canada and maintained by the Niagara Parks Commission in collaboration with the Friends of Fort George and Niagara National Historic Sites. It is located in Queenston Heights Park atop the Niagara Escarpment. On March 14, 1815, Parliament passed an act to erect a monument to the memory of General Isaac Brock. A design by engineer Francis Hall was selected. He envisioned a 135 ft. tall Tuscan column, made out of stone with a winding staircase inside. By the spring of 1824, work had begun on the monument. In June of that year, the cornerstone was laid and William Lyon Mackenzie was in attendance at the ceremony. It was on October 13th, 1824 (the anniversary of Brock’s death) that 6000 people traveled to Queenston to inter the remains of Brock and Lieutenant-Colonel Macdonell. This was the second burial for both. After 3 years the tower had reached 135 feet, but there was no inscription at the base, the fence around the observation deck had not been installed and there was no statue of Brock. Hall submitted a plan to finish the statue, but he was turned down and a simple ornament was placed where the Brock statue should have been. A massive blast of gunpowder destroyed the monument in 1840. It is alleged that an American sympathizer with the Upper Canada Rebellion set off the blast. Brock and Macdonell’s bodies were reburied in the Hamilton Family Cemetery in Queenston. The present monument was rebuilt in 1853. William Thomas (designer of St. Michael’s Cathedral in Toronto) was the architect. Brock and Macdonell were once again laid to rest in separate vaults at the statue. In 1968, Brock’s Monument was declared a national historical site. In 2005, it was closed to the public due to safety concerns, but it reopened in 2010. Source: http://www.thecanadianencyclopedia.com/articles/brocks-monument-queenston-heights

Niagara Parks Commission School of Gardening Graduation Program, 1956

The Niagara Parks Commission School of Gardening was organized in 1935 in order to help fill the Commission’s need for skilled gardeners to maintain the extensive parkland owned by the Commission. In 1959 the School was renamed the Niagara Parks Commission School of Horticulture. The name changed again in 1990 to the Niagara Parks Botanical Gardens and School of Horticulture to better reflect the development of the program.

Twenty-Third Annual Management Achievement Awards Luncheon Program 2003

A program for the Twenty-Third Annual Management Achievement Awards Luncheon on February 7th, 2003 at The Windsor. Mr. Ziraldo is to be presented an award for his achievement in Management during the luncheon ceremony. Also, listed are the names of recipients of the award for the past twenty three years.

Letter - Adrienne Clarkson to Dorothy Wetherald Rungeling, 2003

A letter from Governor General of Canada, Adrienne Clarkson, to Dorothy Wetherald Rungeling. This correspondence is in response to a letter Dorothy Wetherald Rungeling had sent to Adrienne Clarkson. In the letter, Clarkson thanks Wetherald Rungeling for a copy her book "It's Fun to Grow Old!" and mentions "it was wonderful to hear you speak about your experiences as a pilot at the Order of Canada ceremony. I can assure you that you have had as great an impact on others (myself included) as we have had on you."

Letter regarding a special service held by DeVeaux School to re-inter the body of Mrs. Maria Woodruff

Letter (2 page typed form letter with a handwritten note from Don Loker) regarding a special service held by DeVeaux School to re-inter the body of Mrs. Maria Woodruff, the first wife of Judge Samuel DeVeaux. Her body was originally buried at DeVeaux School in Niagara Falls, New York. The location of the ceremony was the cemetery in St. Davids, Ontario. Maria died on April 23, 1815 at the age of 19. This notice was sent by Rev. Alec Pudwell, chaplain of DeVeaux School, Niagara Falls, New York, May 6, 1963.

Between Steeple and Stove; A Huguenot gourmet

Translated from the original French manuscript - Le protestantisme à table. Les plaisirs de la foi. Genève, Labor et Fides: 2000 - by Steve Moyer

Mortuaires suivi de La mort-vivance comme motif d'écriture dans Aurélia de Gérard de Nerval

Dans Mortuaires, une pièce de théâtre en fragments, deux soeurs se rencontrent dans une chambre d'hôtel; Jiji, la plus vieille, vient de retrouver les cendres de leur mère, morte dix ans auparavant; elle voudrait enterrer l'urne définitivement, alors que la plus jeune, Ge, tient à la garder près d'elle. Ce sera l'occasion pour les soeurs de faire valoir leur propre désir et de célébrer la morte, de reprendre contact avec ce qui reste d'elle dans leur mémoire. Le texte se présente sous forme de mini-scènes sans continuité, bien qu’étant toutes reliées, comme un dialogue interrompu, une cérémonie rejouant la mise en pièces du corps. La fragmentation de la mémoire constitue le projet esthétique de la pièce, dont le ressort dramatique tourne autour du souvenir endeuillé et du corps mort. La mort-vivance comme motif d'écriture dans « Aurélia » de Gérard de Nerval est un essai portant sur le rapport qu'entretient Nerval avec les morts dans le récit, ceux-ci constituant son moteur d'écriture. Au moyen de théories telles que la psychanalyse (Freud, Jackson), la sociologie (Muray) et la théorie de la lecture (Picard), il sera démontré que Nerval, dans Aurélia, se fait spirite en faisant revenir les morts au moyen du rêve. L'écriture se pose comme un lieu de rencontre entre les vivants et les morts, un espace dans lequel chacun doit se faire mort-vivant pour aller retrouver l'autre. Les frontières se brouillent et il devient difficile pour Nerval, ainsi que pour le lecteur, de distinguer le rêve de la réalité.

Entre politique et thérapeutique : usages du rituel de la tente à sudation dans le cadre de la revitalisation culturelle amérindienne au Québec

Depuis la fin des années 1980, le phénomène de revitalisation culturelle amérindienne observé à l’échelle continentale s’est enraciné au Québec. Ce phénomène panindien, qui se définit entre autres par un mouvement de guérison dit communautaire – c’est- à-dire qui s’organise à l’intérieur-même des communautés (par opposition à ce qui vient de l’extérieur) – est caractérisé par la prise en charge des problèmes sociaux rencontrés par les populations amérindiennes. Par l’analyse du rite de la tente à sudation, une pratique emblématique de la spiritualité panindienne et du mouvement de guérison, ce mémoire explore la dualité des stratégies de relation d’aide qui y sont déployées. Pour ce faire, l’expérience en milieu carcéral et en communauté d’aînés et d’intervenants autochtones a été prise à témoin. L’enquête de terrain révèle ainsi qu’en parallèle avec la fonction de mobilisation sociale et politique associée à la revitalisation culturelle amérindienne, on assiste à une instrumentation du rituel à des fins psychothérapeutiques. Tout en s’inscrivant dans la structure cosmologique commune à plusieurs traditions orales algonquiennes, cet usage particulier de la symbolique du rituel met à jour une vision plus clinique, plus individualisée et plus dépolitisée de la guérison autochtone habituellement revendiqué dans le discours panindien.

La cérémonie du Bounty Day : l’histoire des révoltés du Bounty comme récit fondateur sur les îles de Pitcairn et Norfolk et ses représentations en Occident

Cette étude s’attache à analyser deux performances symboliques ayant cours sur les îles de Pitcairn et de Norfolk dans le Pacifique Sud. Les habitants de ces deux îles séparées par 6000km de distance partagent tout d’abord un événement historique ayant eu lieu en 1789, la révolte du Bounty, rendue célèbre par des réalisations cinématographiques hollywoodiennes et de nombreux ouvrages ; et également un rattachement à cette histoire et à leur filiation avec ces mutins qui prennent forme dans une performance annuellement répétée qu’ils nomment : le Bounty Day. Ici, nous verrons comment l’identité émerge de la manipulation de faits historiques, pour saisir non seulement l’importance du processus de construction identitaire, mais comment cette macro-identité influence certains aspects du micro-vécu. « L’histoire », dans l’analyse qui sera proposée, est un domaine rhétorique et un ensemble de valeurs qui lient les individus non seulement à un monde oublié mais à un monde invisible, à l’Autre lointain, inconnu et donc potentiellement menaçant.

Genre et pouvoir : relation entre danseurs nus et clientèle féminine et masculine

L’objectif de ce mémoire est de comprendre l’influence du genre sur le rapport de force entre les danseurs nus et leur clientèle féminine et masculine. Depuis les années 1960, les bars de danseuses nues abondent à Montréal. De nombreuses recherches ont été menées à ce sujet, mais très peu concernent directement leurs homologues masculins, les bars de danseurs nus pour hommes et pour femmes. Notre mémoire analyse la relation de pouvoir entre les danseurs nus et leur clientèle féminine et masculine au 281 et au Stock bar. S’appuyant sur la littérature des bars de danseuSEs nuEs, nous étudions les quatre dimensions de la relation de pouvoir : l’influence des lieux sur les interactions, la liaison physique et sexuelle, l’échange marchand ainsi que le lien émotif. Pour répondre à notre question de recherche, nous avons effectué plusieurs séances d’observation non-dévoilée au 281 et au Stock bar. Afin d’analyser les données que nous avons recueillies, nous utilisons les théories de Judith Butler et la sociologie goffmanienne. Le concept de phallus de Butler nous permet de repérer qui domine en « ayant » le phallus et qui est dominé en « étant » le phallus. Nous concluons que les femmes sont, à quelques exceptions près, toujours celles qui « sont » le phallus pour les hommes danseurs et animateurs qui le « possèdent ». La structuration des soirées, établie selon le modèle hétérosexuel binaire prépondérant, rend très difficile pour elles de s’en emparer. En ce qui concerne le rapport entre les hommes danseurs et clients dans un contexte homosexuel, ce sont les danseurs qui « sont » le phallus pour les hommes clients qui l’« ont ». Leur relation est très similaire à celle que nous pouvons observer dans les bars de danseuses nues entre ces dernières et leur clientèle masculine. « Être » le phallus signifie que les danseuSEs nuEs ont le pouvoir de reconnaître ou non le phallus à l’homme client afin qu’il puisse (ou non) matérialiser son pouvoir masculin en subvenant à leurs besoins et en étant désirable à leurs yeux. Dans tous les cas, les danseurs nus font un travail émotionnel différent selon le genre des clientEs, rehaussant le statut social des hommes et diminuant celui des femmes.