Chris Won

Alaskan Cultural Standards for Curriculum

In class, we examined the Alaskan Cultural Standards for Curriculum, focusing on our goal of creating a culturally responsive space for our students. My group focused specifically on Standard B, and our aim was to come up with potential lessons in our respective content area that meet these standards:

A culturally-responsive curriculum recognizes cultural knowledge as part of a living and constantly adapting system that is grounded in the past, but continues to grow through the present and into the future.

1. Recognizes the contemporary validity of much of the traditional cultural knowledge, values and beliefs, and grounds students learning in the principles and practices associated with that knowledge

2. Provides students with an understanding of the dynamics of cultural systems as they change over time, and as they are impacted by external forces

3. Incorporates the in-depth study of unique elements of contemporary life in Native communities in Alaska, such as the Alaska Native Claims Settlement Act, subsistence, sovereignty and self-determination.

My content area is Social Studies, and I want to focus on two things:
1. In today’s classrooms, why do we teach (insert content area) in the way that we do? Why is there a belief that a standardized way to teach Algebra, Life cycles, and even Grammar, is the “correct way”?
2. Are there other similar cultural knowledge of the content we teach? What were/are they? Is one way better than the other?

A potential lesson plan could be to have students research the ways that various cultures in the world apply to a specific problem such as financial transactions (bartering, currency exchange) or building waterproof homes (mudbrick, plastic, clay, etc…) and see if they can complete a task using the multiple methods. I think a neat idea, although a tangent, could be to have students see which government structure works best for their classroom. Would we actually all agree on Democracy? What if for our specific classroom, an oligarchy worked better? I think it would be important for students to see the validity of other cultures’ ways of understanding the world.

Solomon’s Tree

Solomon’s Tree, written by Andrea Spalding and illustrated by Janet Wilson, is a picture book about a Tsimpshian boy named Solomon and his dear relationship with a Maple tree that grows in his yard.

The book paints a deeply mutual relationship between Solomon and the Maple tree, with various scenes depicting the conversations shared between Solomon and the tree; The tree seems to be a source of knowledge and mentoring for Solomon. In a tragic storm, the tree falls and leaves Solomon in devastation, but Solomon’s family uses the circumstance as an opportunity for growth. Solomon is encouraged by his parents to work with his uncle in order to carve a log of the Maple tree into a mask, transforming the living spirit of the tree into the living spirit of the mask.

I think that Solomon’s Tree is an excellent source of culturally-relevant teaching and I would assess high marks in applying the rubric for evaluating multicultural literature to the book. The plot itself is not necessarily complex, but in my opinion, that allows for students of non-Tsimpshian cultures to relate to the text. Also I think we must keep in mind that the book is written in reference to Solomon’s perspective, which gives a sense of authenticity. I especially appreciated the conclusive paragraph that showed the intentionality and efforts put in by the collaborated artists in the publishing of the book (For example, the strip panel formline designs).

I think that any reader may be able to relate to how nature can be cyclical, and how nature requires gratitude, two of the major themes presented in the book. These themes can also be applied to various Social Studies lessons, learning about the different types of relationships that various cultures have had throughout time. Although there is a growth in the movement towards ecological justice, not all cultures have come to that conclusion nor have had any exposure in their histories. Think of the Catholic Bible, for example. On one hand, some people believe that Adam and Eve’s presence in the Garden of Eden implies that human beings have control over all the resources in the earth to our disposal. On the other hand, Liberation Theologians believe that God exists in all things, so it is our obligation as humans to respect and take care of nature.

I think that there is great value in utilizing picture books, especially children’s picture books, to share and spread messages. The emotional responses and triggers may provide space for great connections among the students and among various cultures.

Beyond Heroes and Holidays Reflection

What I really enjoyed about reading Beyond Heroes and Holidays was its direct approach in stating that multicultural education is anti-racist education. My group focused on reading the section on anti-racist education, covering the three gaps observed in the education system:

1. Academic gaps due to racism
2. Individual and Social gaps
3. Community gaps.

Our group identified potential solutions by what the teachers can do (technique/professionally) and what the various systems can do (institutional/system), discussing the core issues observed at the inter-personal level (classroom dynamics, teacher-child relations) and at the systemic level (curriculum, community resources).

For example, some of the skills and techniques that a teacher can work towards incorporating into their teaching is trauma-informed teaching, or having projects reflect place-based learning. Our group spoke about how if we were to look at a snapshot of high school classrooms across the United States, they may all look very similar, despite being in different regions. We also talked about how teachers have the ability to redefine classroom relationships, by addressing the students as ‘friends,’ or ‘my partners,’ as opposed to calling them ‘kids,’ or ‘children.’

Systemically, our group spoke about addressing the issue of track-based curricula (‘AP’, ‘Pre-college’, ‘Advanced’), and how to redefine what it means to be ‘Advanced.’ We also addressed the importance of community and parental involvement, and the importance of closing the gaps between the culture within schools and the culture outside of schools, which is widely perceived to be separate. Beyond Heroes and Holidays described a teacher who went out into nearby neighborhoods with their students, looking at graffiti/street-art, and bringing that into a lesson plan in the classrooms.

Some of the questions raised:
– If schools and classrooms reflect a subsection of the local community, how would you want, as a teacher, to have your classes reflect that? (For example, if a tourist/outsider wanted to visit your classroom instead of a museum as a source of knowledge about the local community)
– For parents, by trying to cater to the needs of your own offspring (which, of course, most parents do at any level), are you also aware of how that may indirectly take away access for others?
– How to we redefine classroom dynamics/relationships, and the curriculum content?
– If teachers conduct parent/teacher conferences in their own classrooms, is there already a power & control dynamic in place? Should these meetings happen at a local community center?

Image source: https://www.ncu.edu/sites/default/files/pictures/parent%20student%20success.png

Lesson Plan – Western Maritime Social Studies

Introduction: On the Giinaruaq Mask display plaque at the State Library Archive Museum, a quote from a Katmai descendant reads, “there were spirit masks…once they were used they were put away and you were not to touch them or bother them.” This quote, along with a comment from my group member’s observation that the descriptions were written in the past tense (when in fact these cultures are still very much alive), brought me to think about the politics of museums and the power of one’s own cultural biases.

WHAT’S IN A MUSEUM?
Audience: High School Social Studies Class – AK History or Sociology
Objective: Understanding cultural exoticism, perception vs reality
Estimated time: 1 hour – 1.5 hours
Essential question(s): How do we view other cultures? What is the purpose of a museum?
Materials: Museum visit, Crafts (if going with option 2 below), Random object

(15 min) Students have a discussion on the history of museums perhaps, or if on a field-trip, take time to peruse the galleries in small groups and report back to the class on any interesting findings. Preparation could include providing students a sheet of terminologies or features of a museum for students to consider (i.e. architecture, flow, style of display, etc…)

(30 min) Still trying to decide between a few different ideas:
1. Students are presented with an object with limited background knowledge, and will be asked to write their own museum description plaque for the object. This allows for students to recognize how their own background knowledge and cultural understanding shapes how they view an object that is unfamiliar to them. The style of their writing could be analyzed as well. Unfortunately, this option only presents a written project.
2. Students are given a museum description of an object, and will be asked to construct the object using any given materials (3D, 2D, digital, photography, etc…) This may also help students see how everyone interprets cultural values differently (maybe the description ‘spiritual use’ could produce a cross for one student whereas a sculpted footprint for another) I got this idea from Peter, who kept saying “work backwards,” in response to other proposals. The question for me, is, how do I connect the product back to the point of seeing how museums can become areas of political contention.
3. The most controversial and difficult option, bring in an individual who is dressed in the indigenous regalia of that region, and have them stand in the middle, with students on the outside observing the individual and writing a “museum description” on that person. This will make students very uncomfortable, which I think is important, but prepared in the wrong way, the assignment could be very offensive and inappropriate. I want students to see how the indigenous cultures are still very much alive, and subtly touch upon cultural exoticism.

(15 min) Students present their descriptions or their creations, analyze them, and explain to the group how they came to their conclusions.

I think the essential question of how one person views another culture, can be relevant to almost any historical context. Systemically speaking, we see an example of this in the existence of museums, but personally speaking, we see how individuals can come to exoticize or appropriate a culture not of their own. I want students to move beyond descriptions and media sources that tell us what to think, and seek the truth for themselves. Feedback would be much appreciated.

Image Source: http://www.chronicle.co.zw/europes-forgotten-history-from-human-zoos-to-human-trophies/

Culturally Responsive Teaching Reflection – Part I

Culturally Responsive Teaching (CRT) is a pedagogy that recognizes the importance of including students’ cultural references in all aspects of learning. Culture is central to learning. It plays a role not only in communicating and receiving information, but also in shaping the thinking process of groups and individuals. A pedagogy that acknowledges, responds to, and celebrates fundamental cultures offers full, equitable access to education for students from all cultures (Ladson-Billings, 1994).

1. What are some of the characteristics of culturally responsive teaching?
Authenticity. Resources. Place-based.
I enjoyed Paula Savikko’s examination of her place-based science classes because of her ability to find ways to connect her students both to one another and also to the area in which they live. Paula built a community of students by building her lessons on a shared topic; in this case the place they live in, Juneau. Also, by tying her lesson to a community issue (health of Lemon Creek) and having the students present their findings to a public audience, students may feel more connected to the topic and find more value/purpose in their education. I definitely remember being in certain science classes while growing up and thinking but how does this apply to my life.

I also really appreciated what the Tlingit Elder Paul Marks had to say in regards to embracing our cultures by respecting the resources around us. Paul Marks spoke about how it is the Tlingit way to respect the natural resources for what they have provided for us, because there is a spiritual aspect to all things, and because of this, they (the resources) will also remember how humans have treated them. Paul Marks then tied this to Western science, and how scientists have relatively recently come to understand the value of trees and how it provides oxygen and life for human beings. I think this connection between the two cultures allows students to come to an appreciation of a culture not of their own by means of reflecting on their similarities. If CRTs “[shape] the thinking process of groups and individuals,” perhaps Paul Marks’ teaching was one way to transform students from anthropocentric attitudes to more nature-appreciative ones.

2. What are some ways that these CRT strategies can be extrapolated to social studies, music, English, or other content areas?
Extension to other content areas. Using community resources.
I feel that the CRT strategies can easily be facilitated through social studies classes because it “acknowledges, respond to, and celebrates fundamental cultures,” and gives the traditionally facilitated study of cultures (dominant looking at marginalized cultures) more depth, more perspectives, and more authenticity. As social studies teachers educating students about the various cultures and systems that shape the diversity of the world, I think it is crucial to have students also examine the risk that comes with it…cultural appropriation and exoticism, objectification, complacency in personal biases, and even propaganda to an extent. I want students to be able to seek the truth and in every lesson be able to challenge themselves to ask the significance of the topic, the reason it is being studied, and how it relates to their own lives.

*Update 6/30/16: (Part II Addition Link)
Additions include personal reflections on Scott’s Lecture, Alberta’s Lecture (as presented by Angie), and Ernestine’s Reading. I feel that the best way to capture the significance of these lessons for me, is to recall a relevant experience from my own life.

Image source: http://asiasociety.org/files/imagecache/centers_articles_pages/gcen-teaching.png

Artifact Reflection – Giinaruaq Mask

The Giinaruaq Masks displayed in the Alaska State Library Archive Museum (SLAM) originate from the Sugpiaq/Alutiiq communities spanning the Southcentral and Western Maritime territories of Alaska, stretching from across the Alaska Peninsula, the Kodiak Archipelago, the outer Kenai Peninsula and Prince William Sound.

The Giinaruaq (Ginaruaq meaning a face that is not a face) were donated by Mrs. Alyce Anderson and were found in the Old Savonoski Site, a former Native village site that was buried by ash in the 1912 eruption of the Novarupta Volcano. The dates of the masks’ creation and finding are unknown.

I was initially drawn to these masks because of my personal interest in the symbolism behind masks of various cultures (during my time studying Classical antiquities in Greece, I had the opportunity to see various Mycenaean funerary masks), but I developed an insatiable curiosity when I read the following quote written on the display plaque:

There were spirit masks…once they were used they were put away and you were not to touch them or bother them.”

-Mary Jane Angasan Nielson,
Katmai descendant

The description continued to state that “after use, masks were often broken, burnt, or hidden away in caves. This was a way of removing the power of the mask.” Are these masks currently in use? What does it mean that they are put on display in a museum, visited by hundreds of people each day? Can a museum be sacred? The politics behind Museums is a topic that I want to touch on in my lesson plan, thus the presence of these masks in the SLAM posed some very challenging questions for me.

Furthermore, I am curious about the function of these masks, which was broadly described to be for ceremonies involving funerals, celebrations, pre-hunting rituals, etc… Do the functions determine the artistry of the Giinaruaq? How do the physical features of the masks connect with the spirituality and values within them? I hope that throughout the development of my lesson plan, I will be able to explore these questions in depth.

{Giinaruaq mask, ||-A-1560} courtesy of Alaska State Museum – Juneau

Elder Visit Reflection

Selina Everson fights for Tlingit language and culture preservation. She grew up speaking Tlingit. It was her first language. At school, she was told to speak only English. Ms. Everson broke that rule and courageously spoke Tlingit anyway. Ms. Everson remains a champion for her culture as a Tlingit language teacher. She’s known as “Grandma Selina” by hundreds of children at the school where she teaches. http://www.sealaska.com/why-we-do-it/our-people/our-champions/selina-everson

In my reflection, I want to speak on Selina Everson’s words, specifically in regards to Selina’s experiences with cultural preservation and destruction and how her words help me examine my own past. It was touching for me to see how Selina felt healed and empowered in connecting with children through her native tongue, Tlingit.

When Selina said “can you imagine what it must feel like to be told not to speak your own language?,” I silently nodded in response. I grew up in Korea, thus speaking Korean, and perceived the world through the Korean language. Like a fish unaware of the existence of the water it lives in, my life posed no cultural conflict, considering the fact that I lived in a country that is 98% ethnically Korean. When I moved to the United States at the age of nine, however, I faced waves of culture shock and trauma, similar to that of Selina’s childhood. My mother, in her well-intended hopes of integrating her children into the “American” systems/communities as quickly as possible, encouraged my sister and myself to assimilate in our customs and in our language. In the schools, my classmates made fun of my attempts at pronouncing such simple words or names like ‘Benjamin’ or ‘Tadpole’. Once a week a Spanish teacher came into our class to teach us words in Spanish, to my utter confusion. When my parents made the decision for my sister and me to move to the U.S., what did that mean? Were they implying that the culture of America was better than that of Korea? I was left with more questions than answers, and in my struggles to find an answer, was instead left with shame, resentment, jealousy, and fear. I hated the fact that my love for tofu or my preference for rice over bread would marginalize me, and I hated even more the fact that I was Korean. I wish I were White was not an uncommon thought throughout my childhood. I wish I were as brave and firm as Selina had been, a lone soul facing a crowd of judgment.

Selina also spoke of a moment of empowerment and self-gratification (I wonder if anybody else felt the quenching peace in her deep breath) when she had a positive response to her speaking Tlingit to a group of children. A significant turning point for me–which was also a point of ultimate healing for me–was in the summer before my senior year in college, when I worked as a residential counselor for a pre-college program for high schoolers from around the globe. Students from Dubai, Kuala Lumpur, Spain, etc… were all present on campus, learning together and living together. After finding out that I was bilingual, a Korean immigrant student began speaking to me in Korean, to which I responded to in English. I let the student know that it might be unfair for the other students to not be able to understand what we were saying. (Even as I am writing this I am saying to myself, what was I thinking?) It was at this moment when a student, who was observing our interaction (the Korean student speaking to me solely in Korean, and me, responding solely in English) said to me, “Did you know that you just translated what the student was saying in Korean and formulated a response in English without even thinking?” I was shocked at this comment. My ability to perceive the world in two languages and in two cultures proved to be an amazing gift. I genuinely felt proud of my heritage, and in that moment, the weight of my adverse childhood experiences became forged into one of the greatest tools that I own.

Like Selina, a sense of hope was planted in me, and since then, I look for ways to share my Korean culture, often by introducing Korean objects and foods in the concrete-level, but also by sharing the ways in which the Korean language has shaped my way of thought. I know that this passion of mine will be crucial, in my hopes of connecting with students in ways that I can celebrate both my background, as well as the background of others.