Category: Lesson

Glacier WS

Glacicer lesson-FINAL

This lesson encompasses Cultural Standard E. The standard says: A culturally-responsive curriculum situates local knowledge and actions in a global context.  In my glacier lesson, I help bring awareness and relevance to Mendenhall glacier, which is a currently retreating glacier here.  The discussion part starts with Mendenhall’s changes over time and what kind of rates the glacier has been retreating. This is followed with a video and lots of pictures.  This discussion would lead into topics about climate change and how they have a direct impact on the local and global environment.  It’s important that a take-home message includes how they can improve these condition in their community or across the world.  This part of the lesson embodies 1. encourages students to consider the inter-relationship between their local circumstances and the global community.

It’s absolutely key that the students understand “think globally, act locally” during this lesson and discussion on climate change.  The lesson has many references to Mendenhall, but only because it is a place-based lesson to help them realize what is going on in their backyard.  Once they grasp the local concept, they can apply that information directly to the communities around the world.

The second part of this lesson is about understanding glacier mechanics.  They will be exploring with a model how glaciers move and carve out much of SE Alaska and the features that are left on glaciated landforms.  Their deeper knowledge of how glaciers influence landforms is applicable to the world (SE Alaska is not the only place with glaciated land).  You can read more about the lesson plan on the link above.  Glaciers are schweet.

Oral Traditions Lesson Plan

My lesson embodies Cultural Standard D

1. draws parallels between knowledge derived from oral tradition and that derived from books;

2.engages students in the construction of new knowledge and understandings that contribute to an ever-expanding view of the world.

I tried to scaffold my lesson so that students would be able to understand the significance of all oral traditions – to see that they are more than just bedtime stories but a way in which a people can pass on their cultural knowledge and values to the next generation. I think having an Elder tell the story of Kagaasi initially, would help create those connections for students. Actually getting Ishmael Hope in the class to discuss how these traditional stories have influenced him in his life would be even better.

As far as constructing new knowledge and developing an ever-expanding view of the world, I tried to address this standard with the culminating project. I had a very diverse Anchorage school system in mind when I was planning this out. This is why I wanted students to be able to select a folktale from around the world. So the lesson is grounded in Alaska native culture but I want them to also look beyond Alaska. I am hoping that by digging for some historical and cultural context surrounding their chosen folk tale they will come to appreciate the stories in deeper, more meaningful way. And creating their own stories will allow them to process how these themes and values translate to modern day.

For this lesson plan I would like students to gain an understanding of how both western and indigenous cultures use observation and experimentation as a basis for their scientific methods. My essential question is basic:  What methods do people use to find solutions to problems? This lesson is most closely tied to the Culturally Responsive Curriculum Standard B: 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. In essence this lesson is all about “methods of adaptation”.

Unfortunately, a wealth of indigenous wisdom has been lost only because they weren’t first with guns, germs and steel. So, I  highlighted some of that lost wisdom in my lesson plan, mostly through the work we read in class by Angayuqaq Oscar Kawagley and Ray Barnhardt.

In this lesson I tied the western scientific method to the way indigenous cultures perform their science while highlighting the example of how Inupiat culture has adapted to climate change. In the first part of the lesson I bring in an elder(s) or community member(s) to talk about two main questions: 1. How they pass down knowledge? How do they make sure it is accurate? 2. What environmental changes have they have seen in the arctic. How have they adapted to those changes. For the second part we looked at the essential question of What methods do people use to find solutions to problems? I touch on the fact that we all use the scientific method for finding solutions to our conundrums. The scientific method is not rocket science but can be used to build a rocket! Click on the link below for a pdf of my full lesson plan.

Methods Of Adapting To Changes In The Arctic

Athabascan Fiddle, Contemporary. MJ

The past three weeks has been quite a journey! I chose to study cultural elements of Interior Alaska with no prior knowledge of the region. I was so surprised to discover that fiddle music was an integral part of music in Athabascan and Gwich’in cultures. I have been teaching violin in Juneau for four years, but I had no idea there were similar programs in Fairbanks. I hope to find a way to connect to other fiddle programs that focus on youth and community outreach through my program at UAS and as a future music teacher in Juneau.

These past three weeks, we have been studying the Alaskan cultural standards, specifically the five curriculum standards. For my lesson I have focused on Standard B, which states:

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.

My lesson achieves this standard by researching current people and activities within the Athabascan community through modern media;          I focused on organizations that could easily be researched online. There are Facebook and Youtube video links to current organizations and people.  Students also achieve this standard by creating a link between the Athabascan arts organizations and arts organizations representing the students’ cultures and communities.

If teachers, or students, would like to do further research, there are some excellent texts listed within the iBook chapter (Interior Alaska, 20th-21st Century Athabaskan Fiddle). Athabaskan fiddle history prior to the 20th century may be found on Ruth Hogle’s blogpost.