Raven Myth Lesson Idea

I’m really interested in mythology and how the values portrayed are reflected in the culture. In Southeast Alaska where Native Alaskan groups were constantly interacting with each other by necessity and forced proximity, it makes sense that a lot of their myths would be similar–however, there are enough differences that were clearly important enough to have survived to the present day, and I would like to build a lesson that allows students to pick up on those differences while providing them an opportunity to extrapolate what those details could have meant to the corresponding culture. Deduction and Interpretation!

I would start by having the class pair up and tell their partner a story they were told when they were growing up, then vice versa–when I call on a few kids to share I want them to tell me their partner’s story, and what they think the lesson in that story might have been. (ex: “Jimmy’s parents told him if he didn’t eat his vegetables his teeth would fall out. I think this means Jimmy’s parents valued vegetables and thought Jimmy wasn’t eating enough of them.”) This puts value on active listening as well as extrapolating cultural values based on context cues.

Next I’d divide the class into four, and hand each group a paper with either a Haida, Tlingit, Eyak, or Tsimshian myth about Raven stealing the sun. In their groups they’ll read aloud the story and talk about what might be important details, and what might be cultural values. They will then create a short (2-3 minute) play where students who are not acting are taking turns being narrator.

Because the myths are so similar students will realize they are all telling variations on the same story as soon as the first group performs. They’ll also be able to spot the differences immediately–whether Raven turns into a spruce needle or a feather, etc–and begin to formulate ideas as to why these details might have been different.

To further illustrate that point, though, I’d like to have a table drawn up with columns reading ‘In the beginning the world was ____’ and ‘the entity withholding the light was ____’ and have the kids fill in the blanks on the board for their group’s culture. In the end we’ll have a big visual representation of all the differences, and at this point we’ll be able to discuss why things might have been different/what those differences represent.

Other questions may arise as well: Is Raven a trickster or a hero in these stories? Does he represent what you should or what you shouldn’t do? The goal of this lesson is to get students thinking about why stories are told and how different details can change the meaning of the story, as well as exposing them to Alaskan Native Culture. 

To finish the lesson I would ask them to think of something accidentally-swallow-able they might change themselves into that represents a valuable item in their culture. It could even be a short homework assignment, 200 words on what you value that can be represented by something small. This will get them thinking about their own individual culture and promote awareness and introspection.

Integrating CRT

I’ve really enjoyed learning about culturally responsive teaching, or CRT, this week. The way I understand it, CRT is teaching in a way that gets the students interested in and aware of their surroundings and the impact they have on their environment and community. In retrospect it seems so obvious that teachers should build their lessons around the place their students are learning–it silently answers the questions all kids wonder: Why am I learning this? When is it going to be applicable in my life?

The Math Trails lesson in particular made that clear–that we can, and DO, use math in our everyday lives no matter where we are. Giving kids a problem but not telling them the specific way they should answer it allows them to realize how much mathematical knowledge they already have, and how they can apply it to real life situations. Another example would be from the Moss vs Diaper experiments–the question was ‘find which one is better’ but the methods used were entirely up to us as students, requiring us to access the scientific problem-solver part of our minds. We’re smarter than we realize, and so are our students!

As an English teacher I was still able to glean a lot from the examples given this week in Math and Science, especially in the way that all teachers integrated their work with each of the core content areas. The kids studying glaciers weren’t just measuring things and making data charts, they were writing poetry and making art. I think there’s a tendency to pigeon-hole people (students and ourselves) as ONLY science-types or ONLY English-lit-enthusiasts when in reality human beings are complex and capable of multitudes! So as an English teacher I’m looking forward to integrating math, science, and history into each lesson–we can graph the number of whales in Moby Dick or create a map depicting cases of accused witches in Salem as we study The Crucible. It’s very exciting, and I think a great way to keep kids engaged in the lessons!

To add to this post after experiencing the English side of this story, I do think we Lit people have an easier time integrating multiculturalism into our classrooms–the key is to be aware of the texts we’re choosing, and make conscious decisions about picking supplemental material when we can’t deviate from the standard (white Euro-centric) ciriculum. Using myths or texts from other cultures can help frame or prepare the class to find parallels in more widely taught texts, and can only enrich the student’s cultural and educational understanding.

Artifact(s)!

Because I’m a little bit of a rebel, and because these objects clearly tied together in a lot of ways, I chose two artifacts: Tlingit raven rattles, or Yéil sheish óox (I apologize for not knowing how to pluralize–if anyone knows and would like to correct me, please leave a comment!).

IMG_1492IMG_1494 courtesy of Alaska State Museum – Juneau (top: II-B-66, bottom: gift of the Rasmuson Foundation. 2009-30-1)

There are a lot of clear similarities between these objects–the most striking of which is the human figures on the back of the ravens with their tongues sticking out. On top of that, their tongues are being bitten! I hoped to be able to do some research into the mythology these rattles represented; unfortunately, according to the museum signs, “the original meaning of this composition is not recorded.”

And yet the rattles are so similar, despite the perhaps vast differences in their ages, that it’s clear the more contemporary rattle was inspired by the former. The faded colors on the left rattle, the wear on the paint and to the wood, suggest an age to the artifact which the museum didn’t specify–only that it was from Wrangell, Shtax’héen Kwáan, Tlingit.

Meanwhile the right hand rattle is vibrant and fresh, and reflects the fact that it was made by Archie Cavanaugh Jr. (Tlingit) in 2009. I do find it very interesting that Cavanaugh Jr chose to change the tongue-biting animal from a frog to a bird, though clearly not another raven as the beaks are so dissimilar.

Overall I feel like the rattles really called to me because they reflect each other so well, that the echoes of tradition can still be seen in contemporary artwork. And who doesn’t love a good mysterious tongue-biting!

Wisdom of the Ages

I am very pleased at how much exposure to Elders we’ve received with this program, and very honored that they’ve chosen to share their stories with us.

What especially resonated with me was Linda’s diagram of advice that she described, with regards to accepting what you are responsible for. You control your reactions and how you behave toward everyone else; you do not control their reactions or how they behave toward you. I think it’s very easy to get bogged down in emotional responsibility as a teacher, even to the point where you’re so overwhelmed that you feel like you can’t control anything. Linda’s philosophy is a very calming, realistic, and grounded ideal, and I know I’m going to need something like it in the years to come.

What really stood out as far as implications for me as a teacher was how strongly each of them still felt the pain they experienced as a child, whether it was Selina being forbidden from speaking Tlingit or David being ostracized at their respective schools. The hurts children suffer leave imprints and scarring that carries over into their adulthood, and has the extreme potential to negatively affect their lives. We as teachers have a massive responsibility to do what we can to prevent these traumas, and heal when we can’t prevent.

We also need to take care and check to make sure what we’re doing/teaching is what’s best for the kids, and not blindly enforcing edicts coming down from on high. The Presbyterians, like Selina said, thought they were doing the right thing; they weren’t paying attention to the needs of the students, or respecting the culture they already had. So we owe it to our students to be aware and understanding to the best of our abilities, and question our teaching methods’ effectiveness to shape it into something that serves the students well.

Where I’m From – Kluonie Frey


i am a lake – Created with Haiku Deck, presentation software that inspires

I always enjoy projects that allow for creativity, both in visually artistic ways or utilizing the written word. I also know from personal experience how bogged down I can get in choosing exactly the right picture out of hundreds, so I love the limitations implemented by this program–in building the slides I never felt like I didn’t have enough choices, only that I’d used the wrong search term. This also helped in knowing which words should wind up on the slides.

I think Haikudeck is a really good introductory tool, and might help students understand how easy it should be to create a visually appealing slideshow that conveys simple ideas in an easy-to-read format. It might also be good for presenting small projects, where you don’t need to convey as much information as an average powerpoint.

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