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Found 6,072 Collections

 

Re-Imagining Migration DC Seminar Series, 2019-2020: Session 2

What specifically is the role of the arts in helping us construct welcoming and inclusive societies for all through education?

This collection is the second in a series of four created to support the Re-Imagining Migration DC Seminar Series, held between December 2019 and March 2020. The seminar series is led by Verónica Boix Mansilla, Senior Principal Investigator for Harvard Graduate School of Education's Project Zero, and Research Director for Re-Imagining Migration, with in-gallery experiences provided by educators from the Smithsonian American Art Museum, the National Museum of American History, the National Portrait Gallery, the Smithsonian Center for Learning and Digital Access, and the National Gallery of Art. This set of collections is designed to be dynamic. We will continue to add material, including participant-created content, throughout the seminar series so that the collections themselves can be used as a type of textbook, reflecting the content, development, and outputs of the full seminar series. Please check back to the hashtag #ReImaginingMigration to see a growing body of materials to support educators as they strive to serve and teach about human migration in relevant and deep ways.

Key to the question of justice in a world shaped by migration is the “recognition gap” – migrants/refugees having lost the status, belonging and recognition in the old land, find themselves unrecognized (viewed as less worthy or invisible) in the new. What are the practices of re-representation/de-stigmatization that prove most effective to bring to light our default “single stories” our “fear” ? What are the daily, aesthetic and cultural tools we have to contribute to the de-stigmatization the refugee, restoring dignity to his, her narrative? In what ways might different lenses (media, demographics, history, art) afford us insights that are unique and relevant?  

In this session we examine the role of the arts to help us engage a topic as difficult and sensitive as the 70 million fellow human beings who have been forced to leave their home.  Our goal is to begin to articulate what arts and artists do when inviting us to engage in complex issues. Because the particulars of a given lens are best highlighted in comparison with others we experience three lenses attempting to tell a similar story about the situation of refugees today: Art, photojournalism, demography.  

Our approach:  We experience Mosses, A WP visual essay and UNHCR report

We ask:  about whom? By whom? For whom? How it speaks to me?  

We then examine the unique affordances of the arts and how other lenses can intersect.

#reimaginingmigration

Jessica Metzger
27
 

Sharing Resources: Athabascan Potlatches Today

Coming soon!

Smithsonian Arctic Studies Center in Alaska
1
 

Local Materials: Yup'ik Ingenuity

Coming soon!

Smithsonian Arctic Studies Center in Alaska
1
 

Herbert Bayer

Herbert Bayer (American, born Austria, active Germany and USA, 1900–1985) was a student and teacher at the Bauhaus. This famous German art and design school, which operated from 1919 to 1933, sought to integrate art, design, and daily life. At the Bauhaus, Bayer experimented with geometry, photomontage, and functional typography to help forge a new approach to graphic design. He applied Bauhaus theories of art and design to commercial practice and promoted the Bauhaus legacy to the public during a prolific career spanning over six decades and two continents.

As a student during the early years of the Bauhaus, Bayer utilized hand-drawn letters and basic geometry to create posters, postcards, and murals. In 1925, he became a "young master" at the Bauhaus and established a modernized print shop in the school's new building in Dessau. Here, he deployed photography and machine-based printing to promote the school and its products, such as furniture, housewares, and wallpaper.

After leaving the Bauhaus in 1928, Bayer worked in Berlin and in 1938 he left Germany for New York City. He eventually moved to Aspen, Colorado, a town he helped transform into a thriving cultural center. In the United States, Bayer created information graphics, books, advertisements, exhibitions, architecture, and magazine layouts for diverse clients, and he pioneered the field of corporate design.

This exhibition marks the centenary of the founding of the Bauhaus in Weimar, Germany, in 1919.

Many of the objects displayed in this exhibition, including all the works from the Bauhaus period, have been generously loaned by Merrill C. Berman. In 2015, Cooper Hewitt, Smithsonian Design Museum acquired over 500 pieces documenting Bayer's later career, made possible through a gift from the Taub Foundation. They are presented here to the public for the first time.

Cooper Hewitt Education Department
56
 

Willi Smith

Willi Smith (1958-1987)

Willi Smith was an African American fashion designer whose street wear line known as WilliWear was and experiment of democracy in fashion. WilliWear designs were known to be bold, blurring the lines between high and low culture, and his work often involved collaborations with other artists and designers. The openly gay designer's career was cut short when he died in 1987 from complications from HIV/AIDS.

This collection is a representation of the 2020 exhibition Willi Smith: Street Couture at the Cooper Hewitt Design Museum, which features over 200 pieces from Smith’s work and career and his numerous collaborations with artists, dancers, choreographers, graphic designers, architects, and more. The works on view include video, sketches, patterns, photographs, and garments.

Cooper Hewitt Education Department
67
 

Uncovering America: Faces of America/Portraits

What is a portrait? What truths and questions does a portrait communicate?

What might a portrait express about the person portrayed? How does it reflect the sitter’s community, setting, family, or friends? What does the portrait reveal about the artist?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

Uncovering America: Manifest Destiny and the West

In what ways was the US settled and unsettled in the 19th century?

What role did artists play in shaping public understandings of the US West?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

Which One Doesn't Belong

This collection includes digital museum resources and models the listening and speaking strategy Which one Doesn't Belong.  The collection can be copied and adapted for use in your own classroom. 




#EthnicStudies


Jennifer Smith
8
 

Uncovering America: Gordon Parks Photography

How does Gordon Parks use photography to address inequities in the United States?

How do Gordon Parks’s images capture the intersections of art, race, class, and politics across the United States?

What do photographs in general—and Gordon Parks’s photographs more specifically—tell us about the American Dream?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

Vietnam and The Things They Carried

Images of Vietnam 

Assignment: Choose an image and write a story using vivid imagery and character voice.

Anne Ruka
10
 

Exploring Ava DuVernay's "Selma": History as Visual Culture

The guiding questions of this Learning Lab are

  • What is visual art’s connection to historical events? Why is it important that we recognize these connections?
  • What does studying art add to our understanding of historical events and time periods?

The goals of this Learning Lab are

  • Bridge the gap in understanding between art analysis and historical analysis
  • Explore the inherent ties between art pieces and their surrounding historical context
  • Introduce the foundations of formal art analysis and develop close looking skills for visual art pieces

If you are new to Learning Lab, visit https://learninglab.si.edu/help/getting-started to learn how to get started!

#NPGTeach


Special thanks to National Museum of African American History and Culture (NMAAHC), the National Museum of American History (NMAH), Smithsonian Folkways, and the Smithsonian American Art Museum (SAAM) for inspiring this learning lab and for their resources.

Keywords: Portraiture, African American, American, Selma, Alabama, visual art, Civil Rights Movement, United States, visual literacy

Ashleigh Coren
45
 

Medieval Manuscript

Collection of Medieval Manuscripts from anywhere in the world. 

Ty Torrence
7
 

Fitness Tech

Short info on past and present exercise

William McCallum
1
 

The Third Dimention

A collection of sculptures created with various material. 

Larry Johnson
8
 

Fitness

Christine Thompson
5
 

Black Art History

Artists to support Black (Art) History Month, February

Jamie Cosumano
29
 

Young People Shake Up Elections (History Proves It)

With and without the vote and throughout American history, young people have been a force to be reckoned with as they take action and stand in support of the issues that matter most. In 2020 this legacy will continue; 22 million young people will be eligible to vote in American elections for the first time and countless more will likely participate in the electoral process in other ways. The Young People Shake Up Elections (History Proves It) video series from the Smithsonian’s National Museum of American History shares 10 stories of young people shaping and changing elections throughout American history.

This collection shares resources about stories featured in the videos plus additional stories of young people shaking up elections.  View the full series and learn more at https://s.si.edu/youth-democracy.


NMAH Education
78
 

Uncovering America: Harlem Renaissance

How do visual artists of the Harlem Renaissance explore black identity and political empowerment?

How does visual art of the Harlem Renaissance relate to current-day events and issues?

How do migration and displacement influence cultural production?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

Uncovering America: Art and the Great Depression

Does art “work” or have a purpose? How?

Is making art a form of work? Make your argument for why or why not.

Franklin Delano Roosevelt stated that art in America has never been the sole province of a select group or class of people. Do you agree or disagree?

Define what you think Roosevelt meant by “the democratic spirit.” How do you think art can represent democratic values?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

Frankenstein - Artistic Interpretation Written Response

Some “artistic” food for thought...

“There can be different, competing, and contradictory interpretations of the same artwork. An artwork is not necessarily about what the artist wanted it to be about.” – Terry Barrett, Criticizing Art: Understanding the Contemporary

“Our interest in the painting grows only when we forget its title and take an interest in the things that it does not mention…” – Françoise Barbe-Gall, How to Look at a Painting

Directions: 

Please see attached Google Doc for complete assignment directions.

 #SAAMteach

Annette Spahr
10
 

Uncovering America: Expressing the Individual

How is identity shaped, formed, and expressed?

How can works of art help us understand our world and ourselves more fully?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

The Haida People and Their Culture

By Jeane Breinig (Haida), 2009

(This is shortened version of a longer essay from the Smithsonian book Living Our Cultures, Sharing Our Heritage: The First Peoples of Alaska.)

Sea, Land, Rivers

It’s an endless cycle – gathering food, putting it up, sharing it among the people. Subsistence is fundamental to our being, even for city-dwellers. Every summer since the kids were little, we would return to Kasaan to join in harvesting activities with family and friends. Our traditions pass on through the foods, the seasons and the generations. I am Haida Yáahl-Xúuts (Raven–Brown Bear), of the Taslaanas clan (The Sandy Beach People) at Kasaan, Alaska. By the custom of our matrilineal society, I trace my descent and clan affiliation through my mother, her mother and a long line of Raven women going back through the centuries.

Haida identities are linked to the history of our people. Alaskan Haida look south to Haida Gwaii (Queen Charlotte Islands, Canada) as their ancestral homeland. The present villages of Masset and Skidegate were the only settlements that remained after a smallpox epidemic ravaged Haida Gwaii in 1862. Survivors from at least seventeen other communities found refuge there. Alaskan Haida are the descendants of emigrants who left Haida Gwaii sometime before European contact. Residents of Old Kasaan, one of the original Alaskan villages, moved to (New) Kasaan in 1902, and people from Howkan, Klinkwan, and other early Alaskan Haida settlements consolidated at Hydaburg in 1911. The distance from northern Haida Gwaii to Prince of Wales Island is not great, only about thirty-five miles. It is easy to imagine our forebears going across in their canoes: the Haida are justly famous as seafarers and boat builders. Our red-cedar canoes, some large enough to carry forty passengers, traveled up and down the coasts of Alaska and British Columbia and were sought in trade by Tlingit, Tsimshian and other peoples.

When the salmon start jumping in Kasaan Bay, it’s time to begin gathering the foods of our land. We pick sghiw (black seaweed) during the minus tides of May, when you can get out to the rocks where it grows. They spread it out on flat rocks to dry in the sun, took it home in gunnysacks, ground it up, and stored it as a savory food for winter. We love to eat it by the handful or sprinkle it on fish soup. As the summer goes on we fish for halibut and the different species of salmon that arrive in our waters. Sockeye from the Karta River, a staple of the diet in Kasaan, are smoked and preserved using an endless variety of family recipes. Clams, abalone, “gumboots” (chitons), crabs and shrimp are also harvested, and salmonberries, blueberries and huckleberries are picked as they ripen in succession. The men go deer hunting in the fall. Another staple is hooligan (eulachon) oil or “grease,” called satáw in the Haida language. Haida traditionally bartered for fish grease and soapberries from the Tsimshian in exchange for our dried seaweed and halibut. That kind of trading still goes on at the annual Alaska Federation of Natives convention every October, when everyone brings specialties from home to exchange for favorite foods from other places.

Family and Community

In a traditional Haida village, cedar-plank longhouses stood side by side, each paired with a tall pole displaying the crest animals of the clan members who resided there. An opening through base of the pole, representing the mouth or stomach of the lowest crest figure, served as the doorway to some houses. Like other southeast Alaskan peoples, the Haida are socially divided between Ravens and Eagles, each half (moiety) composed of numerous matrilineal clans. Traditional marriages were always between a member of a Raven clan and a member of an Eagle clan. The residents of a longhouse included multiple generations of male clan members and women of other clans who came there to live with their husbands.

Much of a child’s education was the responsibility of clan mentors outside the nuclear family: for a boy, this was his maternal uncle, and for a girl, her maternal aunt. On their pathways to adulthood, children received the names of ancestors, as well as piercings and tattoos that signified their clan and rank. Children still learn through watching and participating in the activities of the community. Our oral tradition is another participatory way of learning. Elders teach through stories, although the message may be indirect. If you seek an elder’s counsel, you might hear a tale about another place and time. It is up to you to think about the meaning and apply it to your own life.

The worst horrors of Haida contact with the West were waves of epidemic disease – smallpox, influenza, tuberculosis, whooping cough and others – that consumed the aboriginal population, unchecked by natural immunity. Perhaps fourteen thousand Haida in the 1780s had withered to six hundred by 1915. It is hard to imagine loss on that scale, not only of life, but also of culture and heritage. Most of the clan leadership was gone, and consolidation of the widespread population into just a few villages almost destroyed the complex social system as it had functioned until then.

Haida oral literature is renowned for its epic tales of battles and migrations, transformations from animals to human beings and vice versa, and journeys to spirit worlds in the sky and underwater. Other Haida tales, especially Raven stories, are simply fun with a touch of mystery. Raven, the comical trickster is always in trouble. Elders say that he turned black by getting stuck in the smoke hole of a house and being too fat and lazy to escape.

Today there are fewer than a dozen fluent Alaskan Haida speakers. I am fortunate that my mother, Julie Coburn, is one of them. Her Haida name is Wahlgidouk, “Giver of Gifts,” meaning a person who brings in presents to be distributed at a ceremonial giveaway, or potlatch. She has been giving the gifts of language and literature throughout her life. Keeping her language was a kind of heroism under all the pressures for acculturation. Her parents, concerned about their children’s survival in Western culture, spoke Haida to them at home but asked them to answer in English. At her boarding school in Sitka, speaking Haida was harshly punished. But as an adult in her fifties, she recognized that the language was fading away, so she relearned it and now has had the good fortune also to teach others. She participated in the Haida Society for the Preservation of Haida Language and Literature and contributed to work accomplished at the Alaska Native Language Center when Haida elders developed a standardized writing system.

Ceremony and Celebration

In 1880, Chief Son-I-Hat built Neyúwens ("Great House") near Kasaan Bay, a mile from the location where New Kasaan was later founded. That structure, today called the Whale House, was restored in 1938 by Haida craftsmen working for the Civilian Conservation Corps. The restoration included the house’s crest pole and carved interior posts, which portray Coon-Ahts, a legendary figure who captured the monster Gonaqadate and put on his skin to hunt whales. Surrounding the house are additional totem poles brought over from Old Kasaan and restored, along with copies of several more. The Whale House is the only surviving traditional Haida clan house in Alaska.

The English word potlatch has been used for traditional Haida ceremonies that centered on feasting, dancing and the distribution of property by chiefs and other leaders. The Haida word is 'wáahlaal. The largest potlatches marked the completion of a new clan house or the death of a chief and succession of his heir. Chief Son-I-Hat, one of the wealthiest Haida leaders, hosted numerous potlatches before his death in 1912. Potlatches were outlawed by the Canadian government in 1884, and they were discouraged by Christian missionaries who came to the Haida region in the 1870s and 1880s.

Despite attempts to suppress of our traditional ceremonies, we still hold feasts and memorial potlatches, but now in transformed ways. Traditionally, potlatches represented a time for the deceased person’s clan to repay those from other clans who had helped them at the time of the death. In many respects, a potlatch can be viewed as a social occasion but with very formal aspects, acknowledging the sadness of the loss but also marking the end of mourning. Potlatches are also the time to repay those who have served as witnesses for naming ceremonies. By accepting a gift, recipients acknowledge that the name is legally granted within the traditional Haida system.

We are celebrating and revitalizing Haida culture in southeast Alaska. Teaching the language and rebuilding the Whale House are just a part of it. Every summer in Kasaan, a culture camp for the kids is held, with storytelling, dancing and subsistence activities. They want to learn and are so proud of their heritage. What does it mean to be Haida? The answer now is different from that of the past, obviously. We need to know our history and learn from it. We need to know our culture and draw strength from it. We need to make it work for us today.

Tags: Haida, Alaska Native, Indigenous, Smithsonian Arctic Studies Center in Alaska

Smithsonian Arctic Studies Center in Alaska
20
 

Uncovering America: People and the Environment

In what ways have Americans impacted the environment?

What is our collective responsibility toward the earth and each other?

How do artists engage with these questions through works of art?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
 

Uncovering America: Civil War and Its Aftermath

How do we remember the Civil War?

Whose stories are told in the art and memorials from and about the time period?

Discover compelling stories of creativity, struggle, and resilience in this new set of resources for K–12 educators featuring works of art that reflect the richness and diversity of the people, places, and cultures of the United States.

National Gallery of Art
4
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