History of Ontario

This is a collection of photos and information about the Cox house, Lot 31, Conc. 7, St. Vincent Twp. Rare photos of life on this farm with its big brick house, a tribute to the 160+ families displaced by the expropriation of their land in 1942 for a Tank Range.

Les deux tomes des œuvres complètes de Samuel de Champlain rassemblent, en français moderne, tous ses ouvrages imprimés de son vivant, avec toutes les cartes des éditions originales, ainsi que tous ses manuscrits, dont trois mémoires inédits. Un système de concordance permet au lecteur de retrouver rapidement les textes cités des éditions antérieures de Biggar et de Laverdière. Finalement, une solide introduction, des notes explicatives et un index complètent cette édition finale des textes de Champlain.

Les récits de Champlain sont un témoignage capital des débuts de la présence française en Amérique du Nord. Il y raconte les fondations de l'Acadie et de Québec, ainsi que les explorations des provinces maritimes, de la Nouvelle-Angleterre, de la vallée du Saint-Laurent et de l'Ontario. Il y rapporte les alliances avec les Micmacs, les Etchemins, les Montagnais, les Algonquins et les Hurons. Il rappelle tout ce qu'il a vécu aux côtés des autres fondateurs, en particulier Pierre Dugua de Mons et François Gravé, mais il révèle aussi ses démarches auprès du pouvoir royal et certains aspects inconnus de sa vie.

Tome 1

Bref discours (1600-1601) • Mémoire sur un établissement dans les Terres-Neuves (1603) • Des Sauvages (1603) • Voyages (1613) • Mémoires au roi et à la Chambre du commerce (1617-1618) • Voyages (1619)

The history of Pentecostalism in Sarnia, Ontario has been all but forgotten. For many years, the narrative began in 1936, with Edna Riblet, a Free Methodist lady, who opened a Sunday School on the outskirts of the city. The account in this book celebrates this known story, but also rediscovers a previous story—one that stretches decades earlier to include a local Sarnia schoolteacher in 1907, along with Ellen and James Hebden, “the first family of Pentecost in Canada,” who visited Sarnia in August of 1908.
    A History of Bethel Pentecostal Church in Sarnia, Ontario is not simply a history, but rather a collage of inspiring portraits of Pentecostal people who gave their lives to the mission of God in this Canadian city and around the world. They preached the Full Gospel with conviction, and out of their own dramatic experiences of Jesus as their Saviour, Spirit Baptizer, Healer, and Soon Coming King.
    Bethel Pentecostal Church continues to engage in Pentecostal preaching and missions in Sarnia and around the world today.

This paper describes the history of this rural congregation in St. Vincent Twp., Ontario, from its beginning in 1870 until its closure in 1942 after the entire area was expropriated for a Tank Range. Makes a contribution to the history of St. Vincent Twp. and rural Ontario religious life. Photos; sources; links.

In 1907 and 1908, the governments of four provinces – Manitoba, Ontario, New Brunswick, and British Columbia – introduced policies to encourage the display of flags on public school buildings and grounds. In British Columbia, the question of flag-flying provoked a heated debate, pitting the provincial minister of education, a proponent of the Union Jack, against city school boards that favoured the Canadian Red Ensign. On one level, school flag policies were part of a well-documented patriotic curriculum and suggested the influence of American patriotic practices. The debate in British Columbia underlined the division in Canadian imperialist sentiment between those who favoured a centralized imperial federation and those who saw Canada as an autonomous state within the British Empire. On the other hand, based on a comparative reading of the four provincial policies and the public responses to them, this article contends that the flag-flying controversy, particularly in British Columbia, reflected a process of jurisdictional negotiation as much as a contestation of identity. Drawing upon Alfred Gell's anthropological theory of art, the article suggests that flags draw their power not only from their status as figurative emblems but also from their employment as physical expressions of political agency.

From the end of the Second World War to the mid-1980s, many changes occurred in Ontario’s public libraries. Annual statistics reported dramatic expansion. Improved economic conditions, advances in technology, new buildings, revised legislation, and changing public attitudes reshaped this social agency. Within the library profession, specialized skills and ideas about the management of services also developed rapidly.

However, throughout this important transitional period there was a fundamental continuity in the thinking and practice of public library government. Within the library community and at Queen’s Park there was a consensus favouring local special purpose bodies because it was generally felt that appointed boards best fulfilled community needs and provided a satisfactory basis for public acceptance of political authority.

The Indian Residential School (IRS) system in Canada directly affected 150,000 Indigenous children who were taken to state-sponsored and church-run institutions to separate them from their families and cultures. During the century and a half leading up to around 1970, over 130 IRS were scattered throughout the country. The role of architecture in this genocidal system is a crucial, but overlooked aspect of its realization. In the first decades of the twentieth century, the Canadian government became increasingly involved in building and rebuilding the IRS, as a dedicated arm of the Department of Indian Affairs in Ottawa became a centrally controlled apparatus of architectural production. Passing from utopian space to evolving memory, the architectural remnants of the IRS system tell many stories, which are among those that need to be heard and acknowledged by contemporary Canadian society as part of its troubled relationship with Indigenous peoples. Through archival research, documentation, narrative, and critical analysis, explorations of four former IRS sites configure this thesis, each providing a lens on the space and memory of this difficult and often traumatic past. Located in Ontario and Manitoba, they were designed, fully or in part, by the little-known R.G. (Roland Guerney) Orr, Chief Architect of Indian Affairs from 1921 to 1935. Mapping architecture to ideology, I examine the development of the Mohawk Institute in Brantford, Ontario in the legal and political contexts of Indigenous-Canadian relations. At the abandoned Birtle IRS in southwestern Manitoba, the institutional intricacies of this broad view come into focus through a critique of the architectural program and its intentions. Nearby, at the site of the demolished Brandon IRS, the heap of leftover debris calls forth questions of collective memory, explored through conventional representations and their transformations in the art of survivors and post-residential school Indigenous artists. I consider the archive and its role in bringing forth the future at the former Shingwauk Hall in Sault Ste. Marie, Ontario, now the site of Shingwauk Kinoomaage Gamig, an Anishinaabe post-secondary institution, and Algoma University. Finally, I return to the Woodland Cultural Centre, located next to the Mohawk Institute building and whose staff are currently reimagining the former IRS based on feedback from the community. Rather than resting on conclusions, this thesis probes these difficult histories as an opening up towards the future, propelled by the past but open to spaces of divergence.

(Cet exposé n'est qu'une esquisse sans pretention) (This presentation is simply an unpretentious sketch)
The terrible outcomes of the residential schools which destroyed several generations are going to be exposed here as a simple literal description of the organisation of these Christians organisms in collaboration with the government in the period from 1901 to 1921, through details observed through both censuses: 1911 and 1921. It took me a while to organise such a research and to find a way to expose it to our healing communities. I thought that the better way to conduct such a project was to simply expose what was available thought the public archives.

The decree of 100 years before publication concerning the private life of the persons mentioned in the several archives available is touching the available records, but a certain “clemency” from Library and Archives Canada is giving us the opportunity to be able to observe and identify our ancestors until 1921 through the censuses and until 1940 through most parish registers.

Acting as a strategic framework for long-term decolonizing initiatives at Ontario summer camps, this report focuses on camp traditions of racial mimicry, redface and "playing Indian." Drawing upon leading research by Indigenous scholars, theories of childhood psychology and testimonies of camp directors, this text seeks to identify core motivations for problematic programming.

Final Project, BA Art History, NSCAD University 2015.

This report is the first-ever scientific analysis of the genealogy of the Henson clan; it is focused on the descendants and history of Reverend Josiah Henson, the heroic inspiration for "Uncle Tom's Cabin," and on  explorer Matthew Alexander Henson, the co-discoverer of the North Pole.  The report analyzes questions such as: can descents be proven from both men down to the present (various are presented); is there a better timeline for the complex early life of Matthew Henson; did Matthew and his first wife have a previously unknown descent in the US (separate from his Greenland Inuit descendants); is there a genealogical linkage between the two men; was Rev. Henson's father "sold down the river" to Alabama, or to some other location; what is a reasonable estimate for the birth year of Rev. Henson; how does the Titus family of Dawn, Ontario relate to Rev. Henson and his second wife; was one of the children on Rev. Henson's famous escape to Canada in fact a girl, contrary to previous assertions that all four children were boys; and what daily mileage did Rev. Henson, his wife, and his children achieve in their astounding escape from slavery.  The report is 134 pages long and includes numerous charts of over a dozen descents  from both men with hundreds of proof items; various large but unverified family tree charts compiled by descendants; previously unpublished items from The Explorers Club on their member Matthew Henson; the transcribed will of Rev. Henson; a never-before-published affidavit clarifying the ancestry of Matthew Henson; and an estimate of about how many Henson descendants are living today.

The foundations for modern scholarship concerning Wendat history and archaeology were laid in the late
nineteenth and early twentieth centuries by researchers, such as Andrew Hunter and Arthur Jones, investigating
hundreds of sites and ossuaries that had been reported to provincial authorities. The focus of their work and
of the work of many of those who followed was the search for places that could be related to villages and missions
mentioned in early documentary accounts. Avocational, academic, and government agency archaeologists
working in the mid-twentieth century had only these early archaeological studies to inform their investigations
ofWendat sites. During the past 30 years, however, a revolution in archaeological data collection has occurred.
Some of these data are published and thus accessible to current researchers, but much of it remains unpublished
and some of it has not even been reported on. This paper is an overview of most of this work, especially of those
sites where substantial excavations have occurred. It is intended to provide a guide for those who wish to use
these studies to delve deeper into various aspects of the history of historic-period or ancestralWendat communities.

Free Books for All provides a detailed and reflective account of the people. groups, communities, and ideas that shaped library development in the decades between 1850 and 1930, from Egerton Ryerson to George Locke, from Mechanics Institutes to renovated Carnegie libraries. A chronological narrative, lively writings by the people involved, tables, maps, graphs, and period photographs combine to tell the stories of the librarians, trustees, educators, politicians, and library users who contributed to Ontario’s early public library system.

The movement to use the power of local governments to furnish rate-supported library service for citizens was a successful Victorian and Edwardian thrust. Today, more than 500 public libraries span the province, serving as intermediary points between authors and readers and providing a wide scope of information and programming services for educational and recreational purposes.

The libraries themselves are, in part, a tribute to the men and women who worked tirelessly in a broad social movement to promote library service in many local Ontario communities before 1930.

Why is it that, at a time when countless state officials are apologizing for historic wrongs and insisting that Canada has entered a period of reconciliation, many settlers continue to act towards indigenous peoples with unabated aggression and resentment? This thesis attempts to explain the continual reproduction of settler colonialism through an investigation of the processes involved in the formation of settlers as political subjects. Developing a Butlerean account of the subject, the author suggests that settlers are produced through colonial regimes as political subjects with deep and often unacknowledged investments in the reproduction of systems of oppression that provide for their material and psychic position of privilege. While the instability inherent in such systems ultimately threatens settlers themselves – as seen in the collapsing North American middle class – the fragility and precarity experienced by settlers who are targeted by neoliberal reforms often leads them to reinvest in, and aggressively defend, those very systems of power as a matter of subjective continuity.
The author’s inquiry into these issues emerges from his own experience as a settler, and as an attempt to understand what motivates the aggression and resentment that many elements within his own community direct towards indigenous peoples. Because of these motivations, much of this thesis is grounded in discussions about the ways in which the author’s home community, in the southern Ontario riding of Bruce-Grey-Owen Sound, is predicated in ongoing acts of colonization. From burial ground reclamations, to mob violence, to the problems inherent in combatting white supremacy without at once critiquing settler colonialism, each of the examples brought forward in this thesis attempts to analyze why this community of settlers seemingly throbs with a collective anger and indignation that is continually directed at the Saugeen Anishinaabek.

From 1995 to 1998, Ontario was the site of a sustained political and industrial conflict between the provincial government of Premier Mike Harris and a loosely-coordinated protest movement of labour unions, community organizations, and activist groups. The struggle was aimed at the defeating the “Common Sense Revolution,” a sweeping neoliberal program advanced by the Progressive Conservative Party of Ontario. The program designed to renovate the state, rationalize the social safety net, repeal barriers to capital accumulation, and decisively weaken the strength of organized labour.

What became a union-led extra-parliamentary opposition drew in large sections of the population often aligned with a political culture of statist collectivism encompassing both social democracy and “Red Toryism”. The movement emerged at a time when the two major parties aligned with such ideas embraced neoliberal policies. Under the leadership of Mike Harris, the Red Tories were pushed out of the Ontario Progressive Conservatives in the early 1990s. Meanwhile, the one-term New Democratic government of 1990-95 made a decisive turn towards neoliberal austerity amidst a catastrophic recession, declining federal transfers, and employer hostility.

Through the union-led “Days of Action” of large political strikes, mass demonstrations, and numerous militant protests, the implementation of the Common Sense Revolution was slowed and weakened and the government’s popularity greatly diminished. However, the province’s union leadership was deeply divided over loyalties to the New Democratic Party following its turn to neoliberal austerity. One union leadership faction opposed the Days of Action while the other proved unwilling to escalate the scale of industrial disruption against the Common Sense Revolution. The crisis led to an open factional dispute within organized labour that culminated in the formal suspension of the political strikes in the summer of 1998.

The outcome was an unprecedented political defeat for the labour-led forces defending an expansive redistributive welfare state, and a retreat by organized labour from extra-parliamentary political strategies in favour of electoralism. The government managed to regain support before winning re-election in 1999. The end of the Days of Action marked the political triumph of neoliberal restructuring and permanent austerity, and the crafting of a new political and economic common sense that has endured in Ontario to this day.

Places to Grow covers the history of the development of Ontario's public library system from the Great Depression to the Millennium. It describes the growth of larger systems of service, plans in the 1950s and 1960s for a provincial library system centred in Toronto, the professional growth of librarianship, library architecture, the decline of censorship and growth of intellectual freedom, library automation, the rise of electronic libraries,  the impact of the Information Highway in the nineties, and many other 20th-century issues that libraries, trustees and librarians were involved with. Originally published in 2010 and revised with corrections in 2020.

Les deux tomes des œuvres complètes de Samuel de Champlain rassemblent, en français moderne, tous ses ouvrages imprimés de son vivant, avec toutes les cartes des éditions originales, ainsi que tous ses manuscrits, dont trois mémoires inédits. Un système de concordance permet au lecteur de retrouver rapidement les textes cités des éditions antérieures de Biggar et de Laverdière. Finalement, une solide introduction, des notes explicatives et un index complètent cette édition finale des textes de Champlain.

Les récits de Champlain sont un témoignage capital des débuts de la présence française en Amérique du Nord. Il y raconte les fondations de l'Acadie et de Québec, ainsi que les explorations des provinces maritimes, de la Nouvelle-Angleterre, de la vallée du Saint-Laurent et de l'Ontario. Il y rapporte les alliances avec les Micmacs, les Etchemins, les Montagnais, les Algonquins et les Hurons. Il rappelle tout ce qu'il a vécu aux côtés des autres fondateurs, en particulier Pierre Dugua de Mons et François Gravé, mais il révèle aussi ses démarches auprès du pouvoir royal et certains aspects inconnus de sa vie.

Tome 2

Mémoire sur la reddition de Québec (1629) • Mémoire de ce que les Français possédaient (1629) • Mémoire au roi pour que sa pension lui soit continuée (1630) • Voyages (1632) • Relation (1633) • Lettres au cardinal de Richelieu (1633 et 1634) • Testament (1635)

Follows the Joseph Cox (1812–1897) and Sarah Davis (1812–1893) family of St. Vincent Township, Ontario, and their descendants from the time of settlement in 1837. They came from near Glastonbury, Somersetshire, in 1834, immediately after their marriage at St. Cuthberts, Wells..

This article examines a group of 195 coins mostly issued prior to 1869, which had been badly burned. It concludes that the coins were a collection formed by a young man, Charles Henry Roberts, of Paris, Canada West (Ontario) during the 1860s. It represents some (but not all) of the low-value coins and tokens passing in trade in pre-Confederation Canada. The collection was left largely unaltered until the drugstore belonging to Roberts burned down in the Paris general fire of September 1900. His descendants sold the burned collection about 2010, when it came to the author’s attention.

In nineteenth-century Upper Canada (Ontario), professional work was a primary means by which men could improve their social status and class position. As increasing numbers of men sought entry into these learned occupations, current practitioners sought new ways of securing prominent positions in their chosen professions and asserting themselves as having expertise. This dissertation studies the activities and experiences of the five physicians who, as the first medical superintendents (head physicians) at the Provincial Lunatic Asylum, Toronto from 1840 to 1865, sought such enhanced professional status. Opened in January 1841 as a public welfare institution, the Toronto asylum was housed initially in a former jail; in 1850 it was relocated to a permanent building on Queen Street West. During the asylum‘s first twenty-five years of operation physicians Drs. William Rees, Walter Telfer, George Hamilton Park, John Scott, and Joseph Workman successively held the position of medical superintendent at the institution. Given the often insecure status of physicians working in private practice, these doctors hoped that government employment at the asylum would bring greater stability and prestige by establishing them as experts in the treatment of insanity. Yet professional growth in Upper Canada during the Union period (1840-1867) occurred within the context of the colony‘s rapidly changing socio-political culture and processes of state development, factors that contributed to the ability of these doctors to ―professionalize‖ as medical superintendents. Rees, Telfer, Park, and Scott would never realize enhanced status largely due to the constraints of Upper Canada‘s Georgian social culture in the 1840s and early 1850s. During the 1850s, however, demographic, political, and religious changes in the colony brought about a cultural transition, introducing social values that were more characteristically Victorian. For Joseph Workman, whose beliefs more reflected the new Victorian culture, this cultural shift initially involved him in professional conflicts brought about by the social tensions occurring as part of the transition. Nevertheless, by the 1860s, changes in government led to the development of new legislation and departmentalization of welfare and the public service that led him to gain recognition as a medical expert in a unique field.

This study focuses on race and gender representation of Black bodies in Caribana, from 1967 until 1977 in Toronto. In this study, I emphasize masquerades, costume designs, depictions of both revelers and participants, body gestures and performances of the arts. I have generated information on how Black females and Black males are portrayed in photos published in newspapers, magazines, handbooks and brochures. My argument for this analysis is that these various sources have captured Black bodies in various representations during Caribana, which might be described as a moment of “Caribbean blackness” between 1967 and 1977. To help with my proposition, I will examine these photos from several theoretical positions: racist representations of Black bodies and its possible pattern over ten years, the presentation of female-male ratio in the participation of Caribana, the roles of females versus males, the social and cultural representations of females and males, the sexualisation of males and females, the body sizes of women, and possibly men as well, and gender performances of men and women in music and dance.

In Canada, three early geographic centers of Pentecostal revival emerged within the first decade of the twentieth century, along with its leaders: R. E. McAlister in Ottawa, Ellen Hebden in Toronto, and A. H. Argue and his family in Winnipeg. Ellen Hebden is the first person known to have received Pentecostal baptism in Canada. We know some detail about these personalities and their work in these cities largely because of the earliest Pentecostal newsletters that have survived until today. These Canadian newsletters, along with some international newsletters, reported information about the experiences of connected missionaries and evangelistic efforts and mentioned several small Canadian towns and cities. The acknowledgement of these little-known communities hints at the establishment of Pentecostalism in less urban centres, and yet, most of these stories remain untold, lost, or forgotten. This biographical portrait of Barbara Johnston of Sarnia, Ontario, is an attempt to reclaim one such story, with a hope that readers might be inspired to recover and retell similar accounts of other early Canadian Pentecostals.

This dissertation explores how the Upper Canadian and Ontarian belief that their province could preponderate within Confederation impacted the dominion of Canada’s political development. It reveals that federalism in Upper Canada remained weak until Reformers recognized that their province could exercise preponderant influence in a federation where representation in the national legislature was based upon population. After this realization, Reformers increasingly believed that they could best serve their province and country by using their potential parliamentary preponderance to quash policy demands from the rest of Canada that did not align with their national vision. This was not, however, the only way Upper Canadians interpreted their colony’s role within Confederation. As 1 July 1867 neared, many Upper Canadians acknowledged their province’s potential power but doubted its ability to dominate national policy debates. They also argued that opposing initiatives from the rest of Canada would destabilize Confederation. This second group, therefore, cautioned against opposing the rest of Canada or suggested using their province’s political muscle to support the passage of compromise policies that accommodated demands from other parts of the country.

The dissertation explores how the ebb and flow of these two preponderant federalisms in Ontario impacted Canadian political debates from 1867 to 1896. The sense of power and entitlement that underlay preponderant federalisms often emboldened Ontarians to foment national political crises by rallying their province’s politicians to oppose policy initiatives from other parts of the country. The willingness of other Ontarians to withhold their support from these agitations or to stand behind compromise policies, however, frequently divided Ontario’s voice and limited the effectiveness of attempts to pit the province against other parts of Canada. The dissertation also challenges several bodies of research. First, contrary to the assumptions of political scientists, the House of Commons can be analysed as an intrastate institution when studying the development and significance of asymmetrically populous provinces within federations. It also proves that the inhabitants and politicians of Ontario rarely acted with the unity that many political scientists passingly suggest. Disagreements among Ontarians concerning the use of their province’s preponderance often fractured its potential influence. Second, the dissertation challenges several historiographical assertions regarding Ontario political culture. The provincial consciousness inherent to suggestions that Ontario’s preponderant potential required it to desist from antagonizing the rest of Canada, or to use its potential influence to facilitate compromise, calls into question the centralists’ contention that Ontario Conservatives supported nation-building policies because they subordinated their provincial identity to national imperatives. The willingness of provincial rights politicians and newspaper editorialists to advocate using Ontario’s influence to safeguard provincial autonomy overturns the scholarly contention that pursuing preponderant influence and provincial autonomy were contradictory goals. Lastly, by examining the role Ontarians wanted their province to play in Confederation, instead of focusing on their policy demands, this dissertation also questions the propensity of regional alienation scholars to contend that Ontarians were apathetic to policy initiatives from the rest of Canada.

A. R. Kaufman (1885-1979), founder of the Kitchener-based Kaufman Rubber Company, was nicknamed "Canada's Mr. Birth Control" because he established the Parents' Information Bureau (PIB)-a birth control information centre that functioned out of his factory office. Besides creating mail order/home visiting services, Kaufman also funded birth control clinics. Because he was a rubber manufacturer, it was widely believed that commercial concerns were behind his activities. This article examines recently archived material, local newspaper accounts, and court transcripts to connect A. R. Kaufman and the PIB with the manufacture of contraceptive products. It also outlines Kaufman's involvement with the eugenics movement, especially his dealings with medical practitioners who carried out sterilization procedures for the PIB.

Leah Cox (1815–1886) came to Ontario from Somersetshire with her brother Joseph and his wife Sarah Davis in the spring of 1834, to Erin Twp., where she married Aaron Wheeler. Her relatives and friends identified with the Disciples of Christ / Church of Christ. This book follows her and her descendants and contributes to the history of Erin Twp.

""Perhaps no other event during the first half of the twentieth century shaped the nature and character of the Canadian left more than the workers’ revolt that gripped the country between 1917 and 1925. During this eight-year period, the fundamental relationship between the state, workers, and capital was challenged. Most studies of the period have tended to focus solely on the events surrounding the Winnipeg General Strike—and it is doubtless that the strike in the windy city was influential—yet labour struggles elsewhere also played a significant role in influencing the trajectory of the Canadian left.

Historians have long presumed that labour in Port Arthur and FortWilliam, known throughout the pre-War period as part of one of the most unsettled regions of the country, supported the Winnipeg strikers without question. Yet no sympathy strike of any kind occurred. Considering the radical ideas and labour violence that characterized the pre-war socialist experience at the Lakehead and which marked the last years of the war, this apparent non-response in itself should be viewed as remarkable. It would be wrong to believe, however, that the absence of any labour action was synonymous with a lack of support for the Winnipeg strikers, or that the Lakehead was somehow immune from workers’ unrest that existed across the country. This article tells the story of working-class politics at the Lakehead, Northwestern Ontario’s metropole and a hotbed of labour radicalism, during the unrest of 1919.""

This paper is based on the premise of teaching Canadian Pentecostalism to a Sunday School class by examining a prototypical Pentecostal evangelist, Maud Ellis (1923-1992). These notes are divided into the Classical Pentecostal “fourfold gospel” categories of Salvation, Baptism in the Holy Spirit, Healing (Signs & Wonders), the Second Coming of Christ, and a fifth observation about Maud’s life: Keep Moving Forward. In each category I present a brief summary, followed by several first-hand accounts or artifacts as examples. This paper is the result of an oral history project and original research, and won the Ellen K. Hebden Award for the best essay, research paper, or presentation in the field of Pentecostal History submitted in a given academic year at Master's Pentecostal Seminary (in association with Tyndale Seminary) in Toronto, Ontario. This paper has been published at http://mpseminary.com/awards.

This paper provides an overview of the Waste Management Act, 1992 (or WMA), proclaimed on April 27th, 1992.
The first section outlines some of the major policy announcements made and initiatives established by the Government of Ontario to reduce solid waste generated for disposal prior to the tabling of the WMA.
The second section examines the four main parts of the WMA.  Emphasis is placed on Part IV which contains amendments to the Environmental Protection Act (EPA) to promote waste reduction, rather than parts I-III, which provide legislation to deal with a specific waste disposal problem in the Greater Toronto Area (GTA).
The third section of the paper describes the impact of the EPA Amendments, and the proposed 3Rs Regulations to be enacted under them, on the municipal and the Industrial, Commercial and Institutional (IC&I) sectors.  Some of the concerns that have been expressed about the impact of the legislation, and the regulations, also are examined.

This paper is interested in the personal texts of a crisis of political economy. It explores the ways in which neoliberal subjects negotiate and narrate their failures in the job market and their overwhelming experience of debt, building empathy and solidarity when traditional forms of working-class protest have very suddenly evaporated. This paper will examine how three texts – the independent film My Student Loan, the songs of slacker performance artist BA Johnston, and the website bankruptstudentloan.wordpress.com – examine debt as personal in order to position the economically marginalized ex-student in neoliberalism.