Historical Sketches of the Northwestern Branch of The
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The Story of Chautauqua
The Story Of Chautauqua By Jesse Lyman Hurlbut The Story Of Chautauqua CHAPTER I THE PLACE JOHN HEYL VINCENT—a name that spells Chautauqua to millions—said: "Chautauqua is a place, an idea, and a force." Let us first of all look at the place, from which an idea went forth with a living force into the world. The State of New York, exclusive of Long Island, is shaped somewhat like a gigantic foot, the heel being at Manhattan Island, the crown at the St. Lawrence River, and the toe at the point where Pennsylvania touches upon Lake Erie. Near this toe of New York lies Lake Chautauqua. It is eighteen miles long besides the romantic outlet of three miles, winding its way through forest primeval, and flowing into a shallow stream, the Chadakoin River, thence in succession into the Allegheny, the Ohio, the Mississippi, and finally resting in the bosom of the Gulf of Mexico. As we look at it upon the map, or sail upon it in the steamer, we perceive that it is about three miles across at its widest points, and moreover that it is in reality two lakes connected by a narrower channel, almost separated by two or three peninsulas. The earliest extant map of the lake, made by the way for General Washington soon after the Revolution (now in the Congressional Library at Washington), represents two separate lakes with a narrow stream between them. The lake receives no rivers or large streams. It is fed by springs beneath, and by a few brooks flowing into it. -
City Council Agenda Packet April 13 2010
CITY COUNCIL REGULAR MEETING CITY OF EVANSTON, ILLINOIS LORRAINE H. MORTON CIVIC CENTER COUNCIL CHAMBERS Tuesday, April 13, 2010 Administration & Public Works (A&PW) Committee meets at 5:30 p.m. Planning & Development Committee convenes 15 minutes after the conclusion of A&PW Town Meeting and City Council convenes 15 minutes after the conclusion of Planning and Development, but not earlier than 7:00 pm ORDER OF BUSINESS (I) Annual Town Meeting (II) Roll Call – Alderman Jean-Baptiste (III) Mayor Public Announcements (IV) Mayor Proclamations April 2010 is Shani Davis Month Arbor Day 2010 National Library Week 2010 National Fair Housing Month April is Youth Employment Month Healthy Kids Week April 11-17 (V) City Manager Public Announcements and Presentations Tree City USA Award Changes to the Refuse & Street Cleaning Programs Status Report (VI) Communications: City Clerk (VII) Special Order of Business (VIII) Citizen Comment Members of the public are welcome to speak at City Council meetings. As part of the Council agenda, a period for citizen comments shall be offered at the commencement of each regular Council meeting. Those wishing to speak should sign their name, address and the agenda item or topic to be addressed on a designated participation sheet. If there are five or fewer speakers, fifteen minutes shall be provided for Citizen Comment. If there are more than five speakers, a period of forty-five minutes shall be provided for all comment, and no individual shall speak longer than three minutes. The Mayor will allocate time among the speakers to ensure that Citizen Comment does not exceed forty-five minutes. -
“The Church of Christ in Every Age” (Fred Pratt Green, 1969) Robin Knowles Wallace (Work in Progress)
“The Church of Christ in Every Age” (Fred Pratt Green, 1969) Robin Knowles Wallace (work in progress) The Proposal The theme for this conference, Charles Wesley’s "A charge to keep I have" (1762), engages the topics of God’s redemptive mission in the world and our responsible participation in that vocation through grace. Have other Methodist/Wesleyan hymnwriters engaged that discussion as well in their writing? If so, what is the particular Wesleyan slant to the descriptions of God’s redemptive mission in the world, our vocation, and experiences of grace as sung in our hymns? My research will specifically be looking for texts and lines that speak to evidence that "the world is our parish" (John Wesley), that Christians are called "to serve the present age" (Charles Wesley), that we are accountable to God and each other (stanzas 3 and 4 of "A charge to keep I have"), and of our reliance on God’s grace to do so (underlying Wesleyan understandings of the limitations of human attempts toward holiness). This presentation will consider selected texts and historical settings of familiar and less familiar hymns by Methodists, primarily from English-speaking countries. The list of possible authors includes women and men; persons from Great Britain, the USA, New Zealand, Argentina, and Korea; writings from Charles Wesley up until the present year. Sources for these hymns include Hymns and Psalms (London: Methodist Publishing House, 1983), The United Methodist Hymnal (Nashville: The United Methodist Publishing House, 1989), The Faith We Sing (Nashville: Abingdon Press, 2000), older Methodist hymnals, and recent collections by single authors. -
Frances Willard's Pedagogical Ministry
THE IDEALLY ACTIVE: FRANCES WILLARD’S PEDAGOGICAL MINISTRY By Jane Robson Graham C2008 Submitted to the graduate degree program in English and the Graduate Faculty of the University of Kansas I partial fulfillment of the requirements for the degree of Doctor of Philosophy. ___________________________ Frank Farmer, Chair ___________________________ Amy J. Devitt ___________________________ J. Carol Mattingly ___________________________ Maryemma Graham ___________________________ Kristine Bruss Date Defended: _____________ ii The Dissertation Committee for Jane Robson Graham certifies that this is the approved version of the following dissertation: THE IDEALLY ACTIVE: FRANCES WILLARD’S PEDAGOGICAL MINISTRY Chairperson, Frank Farmer Amy J. Devitt J. Carol Mattingly Maryemma Graham Kristine Bruss Date Approved: _____________ iii Abstract This dissertation presents the teaching practices of temperance reformer Frances E. Willard. While Willard’s work in temperance reform has been well documented, the pedagogical aspect of her life has not. I argue that Willard’s form of rhetorical pedagogy enacted at two institutions—the Evanston College for Ladies and the Woman’s Christian Temperance Union—retained the focus on creating a Christian citizen-orator often presented in histories as diminishing in importance in American educational institutions. Willard was positioned to continue this work despite its wane at the academy. She found that her form of pedagogy, which maintained an equilibrium between intellectual stimulation and ethical behavior, came into conflict with the late-nineteenth century academy’s emphasis on purely intellectual endeavor and professionalization. At the Evanston College for Ladies, which later became the Woman’s College at Northwestern University, Willard began a teaching practice that she later continued at the WCTU, an alternative educational institution. -
American Historiography Abounds with Analyses of the Women Reform Ers of the Nineteenth and Early Twentieth Centuries
AN IDEA OF FEMALE SU FE RIORITY NORTON MEZV1NSKY American historiography abounds with analyses of the women reform ers of the nineteenth and early twentieth centuries. These analyses, wheth er they be those written by proponents,1 antagonists,2 or more objective historians, 3 commonly revolve around the thesis that the major motivating force behind this female reform activity was the belief that women pos sessed abilities equal to men and, therefore, should be given equal politi cal, economic, and social rights. Almost always overlooked in such anal yses is the more extreme idea that motivated one important group of female reformers. This was the idea of female superiority, .which emphasized that women rather than, and not only together with, men were best able to solve certain problems in the political, economic, and/or social areas not previously open to female activity. Although some early women reformers may have implied it as early as the 1840's, not until 1874 was the idea of female superiority expressed clearly and directly. On August 3, 1874, Mrs. Jane Fowler Willing, facul ty member at Illinois Wesley an University; Mrs. Emily Huntington Miller, juvenile fiction writer and trustee of Northwestern University; and Mrs. Martha McClellan Brown, a prominent temperance worker in Alliance, Ohio, met together aboard a steamer bound for the National Sunday School Assembly at Fairpoint, New York. In the ensuing discussion these three agreed that women should not be confined to an existence in the home. They expressed a common belief that their sex possessed the necessary outlook, the talent, and the "god-given" obligation to work generally for the "better- ment of mankind.