Innis and the Emergence of Canadian Communication/Media Studies

The discussion in this paper examines the influence of Harold Innis’ medium theory on contemporary media and communication scholarship in Canada and abroad. The methodological construction of Innis’ medium theory comprises several dimensions including: media bias; the exercising of power through the use and control of media; the bias of communication media toward favouring control over space and control through time; the role of governance in overcoming the bias inherent in media; a materialist understanding of civilizations; space-media outpacing time-media; and dialectics. In this paper particular attention is given to two issues. The first is the connections between Innis’ political economy approach and the work of Marshall McLuhan on the one hand, and the ecological studies of David Suzuki on the other. Both McLuhan and Suzuki, it is argued, may be seen as filling in important gaps in Innis’ work. The second focuses on the reasons why Innis’ medium theory has struck a chord with the Canadian psyche. This stands in stark contrast to the apparent neglect of Innis’ work within American media and communication scholarship

Wu-ches-erik (Loon Woman) and Ori-aswe (Wildcat)

In this narrative the Coyote spirit possibly represents weaknesses in our characters--adversaries within each of us. Some of us are capable of suppressing, while others of us are not. Therefore, it is necessary to study the destructive nature of Coyote and Coyote's children in order to establish a better life. Coyote's Daughter, then, embodies the conflict for which we must prepare in order for there to be a better life for all of the elements of nature.Issue title; "Native American Oral Traditions: Collaboration and Interpretation.

Amotamini ombe kete kowen nani an Waodani Bameno Kewenani

El Waodani, es un ser humano con una rica cosmovisión, el mismo que le permite vivir en armonía con la naturaleza. La selva es su principal medio de interlocución. Esta cultura mantiene sabios conocimientos sobre la vida; una de ellas es el canto que, lo utilizan para relacionarse con sus antepasados, con la naturaleza, y para augurar éxitos en las actividades cotidianas. Entre los cantos cotidianos, los Waodani cantan a la actividad de hacer la cacería, a la familia, al matrimonio, la elaboración de la lanza, la guerra, la paz, la siembra, y entre otros. Sin embrago, en los últimos tiempos, los waodani, en una suerte de aculturación están perdiendo su tradiciones culturales, especialmente el canto cotidiano. Muy pocas comunidades como la de Bameno y los ancianos, son los que practican esta antigua forma de darle sentido a todas las actividades cotidianas a través del canto. Por su parte los jóvenes waodanis, por la influencias mismo del mundo circundante, se están despojando de sus cantos. Esta es la preocupación por lo que se ha dado especial atención por describir los cantos antiguos y analizar su contenido cultural y sus significados, para que, sirva de inspiración para nuevas investigaciones, y en lo posible sirva de insumo para los contenidos curriculares en los Centros Educativos Comunitarios de la zona Waodani. En este sentido, “el canto en las actividades cotidianas de la comunidad waodani Bameno”, es un tema que puede despertar muchas inquietudes sobre la continuidad de las tradiciones culturales del pueblo Waodani.Waodani, gikene nee waokan ingampa tomenga apamo nangi waemo imamo impa, nano aa beye, waa kete godogame ombede iñomo kewengampa. Ombede gikene impa tomenani nani bee tente godogame ombe tono aweidi geña kete kewen. Mani nani eñemamo gikene tome kewengimamo beye impa; tomemamo impa amotamini nani amamo, mani nani amamo gikene weeneyede nani kegai ante ponente ananipa, ombede beye, aye amo dee an kewenkeboimpa ante ananipa tomenani nani keweñomo. Adobai tomenani amotamini ani añede gieken wodogate pedani tomenani awen gii ante, ooinga oin ante, naniwenkabo manomai kewenanipa ante, ñanongi ante, tapa toin ante, tapa tenoin ante, wadete kewengi ante, kewen gain ante, aye wakoo godomenke wodogate anani amotamini. Aye adobai in nani kewenepo iñede gikene, waodani wadani nempo bee tente beye tomenani memeidi neenai tono amotamini pakadani doobe win ponenani badanimpa. Pakayomonga nanikweñomo aye memeidi imai keadsanimpa ante aye tode pedani, amotamini anani, aye dodani kegain ante apenedanimpa, maninani inanipa Bameno owodani, ongiñenani pikenani tomenani kowen amotamini tono dodani keai ante kete beye win ponemai inanipa. Edenani gikene tomenani wadani yaabe ponani tono bee tente beye win ponenanipa tomenani wemeidi amotamini angai ante. Manomai badani ate beye in minkayonta monato yewemomonapa amotamini tono dodani kegai, ébano ante angadanii ante, kinante wodogate angadani ante, mani yewemoin adinke nee minkayonta beye ate eñekedanimpa ante kedani tomenani anani godomenke diki minte akinani aye eñenani bakedanimpa ante yewemonte impa waodani nanikewemenka. Manomai impa ante “Amotamini ombe kete kowen nani an waodani Bameno Kewenani”, nani ani ñani omente bai eñenginani ante yewemoin impa memeidi dodani nani eñente angai waodani keweñomo.Licenciado en Ciencias de la Educación con mención en Educación Intercultural BilingüeCuenc

The Property Tax Relief for the Elderly: A Survey of the Nation

This article investigates various methods that states have employed to provide property tax relief to their senior citizens and evaluates their effectiveness. The pros and cons of homestead exemptions, different credit and rebate programs, deferral programs, property tax freezes, reverse mortgages, and other programs are explored. Twenty-two pages of comparative charts are included for comparison purposes

Review of recent literature on individualized instruction in the intermediate grades

This survey of literature in the field of individualized instruction has been undertaken in the hope of finding helpful information on how this individualization can best be accomplished

Letters to the Editor

The article "The Regulation of Broadcasting in Canada and the U.S.: Straws in the Wind" [this volume] is exemplary on two counts: first, it asks us to consider simultaneously provisions of the Broadcasting Act and the Charter of Rights and Freedoms, certainly a worthwhile exercise; and second it typifies neo-conservative analysis of an important policy issue. Neo-conservatism, of come, has for a number of years been blowing its chill wind through Parliament Hill and several provincial legislatures, making the article in tune with the times. </jats:p