This collection is called "The Things I Carry". It is three things that I carry the most that represent me as a person. As I described these I looked past the value as an object and looked at how I value these items personally. I chose my dance bag, my phone, and my keys.
A Collection of objects that Wyatt Cooper carries nearly every day. All of these objects were obtained by Wyatt during his high school career at Civic Memorial High School in Bethalto. Each object allows the viewer to see a different part of Wyatt, and his love of friends, family, and self. Although most of the objects are unassuming and ordinary, the experiences that Wyatt has had with them make them extraordinary in his eyes.
These are several objects I carry with me everyday. These items show that family is very important to me. They are my rock and I enjoy the little reminder of them everyday. My family has been there for me through the ups and down and I am so thankful I can rely on them. Each of these objects remind me that my family will always support me.
Throughout their lives, everyone grows and changes. No one is the same person they were as a child. Eventually, all will grow up and mature into their true selves. Grace Gross is a junior in high school. She is one of many who are still trying to figure out who they are in this world. Along the way, she has come across many things that have impacted her greatly. Several inanimate objects can be used to represent who has become of Grace Gross. Two of which she encounters every day and all of which she holds close to her. These are items that will always be a part of Grace's life as she advances onto new things.
These are three very meaningful objects that represent Harper Buhs. This collection of meaningful objects all relate to family. Each object shows apart of Harper’s life and how it always comes back to family. Many would look at these objects and not think much of it, but to Harper it is about the stories and memories behind them. They all have sentimental value and show to type of person she has become.
This collection contains personal objects that can be found throughout Elizabeth’s room. All of these items show a part of both Elizabeth’s past and present. Many of these objects are things that most people would consider junk and things to throw away. However, to Elizabeth, they hold a lot of meaning and are things that she will keep for a long time. These items allow for more insight to Elizabeth’s personal life and her relationships, as well as her hobbies.
Josh Gibson has a big heart and a love for education. Gibson is a beloved member of our community. He values personal relationships and always is trying to better himself. Family has always been a major aspect in his life. Gibson enjoys the companionship of others, he is very social. Gibson spends the majority of his days with family, friends, and students. He always greets you with a warm smile and is excited to start any conversation. Josh Gibson's personality lights up any room with his contagious smile and positive attitude. Civic Memorial is blessed to have such a compassionate and intelligent staff member. Gibson's objects—silver medallion, school identification badge, and family photo— illustrate his love for his family, education, and teaching.
Gibson, Josh. Personal interview. 22 April 2019.
A collection of personal objects that delineate Mandy Drew. This collection contains objects that were obtained during her childhood and young adult years. She considers each of these objects to be important and meaningful in her life. The objects symbolize what takes up most of her time, music and family. All of these are things she was raised to hold close and in high standards. With these objects are some key memories of their origin and meaning in her life.
What Molly Williams, a junior at Civic Memorial High School, highly values among her items. Two of these items are gifts from her parents, and one is a hobby introduced to her by her sister, and has stuck with her ever since. All of these things make up the creative aspects of her adolescence and have, in some way, molded her to become who she is and who she will be.
The Things I Carry. Two turtles and a ring. Some odd small objects that mean more than the world to me. Each holding a specific memory, a specific piece of my heart.
These are some of the things that I carry with me in life and can act as a representation for who I am today.
This Collection contains resources to help students understand the three branches of government in the United States.
SWBT identify and describe the purposes of each branch of the United States government.
This collection includes a brief overview of Daoism, Confucianism, and Buddhism. It focuses on the story of Laozi and his ideas about the Dao and the balance between yin and yang. It includes two short passages from the Dao de Jing, assessment questions throughout, and a final task where students create their own collection about Daoism.
Tags: Dao, Confucius, Tao, Buddha, Laozi, China, religion, philosophy
There is controversy over the Revolutionary War mainly discussing, was it revolutionary? Years before the war, there were many events that led up to its outbreak. The pictures that I included are artifacts and evidence that reveal the motive that colonists had for wanting to rebel against the British. Also, analyzing these events can help justify the purpose of the Revolutionary War.
By Rosita Worl (Tlingit), 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
Lingít haa sateeyí, "we who are Tlingit," have owned and occupied southeast Alaska since time immemorial. When we say haa aaní, “our land,” we are speaking from the heart. Those words mean ownership, which we have had to defend through history. They mean identity, because this is our homeland. They mean the nourishment of body and spirit provided by bountiful rain forests, coasts and rivers. This land and its gifts have sustained us for hundreds of generations.
We believe that animals are our ancestors. Each matrilineal clan has its ancient progenitors. I am an Eagle from the Thunderbird clan, of the House Lowered from the Sun in Klukwan. I am proud to be a child of the Lukaax.ádi, or Sockeye, my father’s clan. The history of our lineages is portrayed by images of ancestral animals and by origin stories, ceremonial regalia, dances, songs and names. These things represent at.óow, or “crest” beings, to which each clan has exclusive rights. Mountains, glaciers and other places on the land are also at.óow, because they are linked to incidents in the birth of our people. For a Tlingit person at.óow embody history, ancestry, geography, social being and sacred connection. They symbolize who we are.
The Tlingit homeland extends from Icy Bay in the north to Prince of Wales Island in the south, some four hundred miles along Alaska’s panhandle. The population is about ten thousand, distributed among a dozen villages, cities and towns. The ocean spreads out before us, with a maze of wooded islands, fjords and channels that Tlingit seafarers historically traveled in cedar-trunk canoes. Behind us are high glaciated mountain ranges that extend inland from the coast.
Fish, especially salmon, is the most important and bountiful resource in the Tlingit region. Harvested in summer and fall and preserved by smoking and drying, it allowed the historical population to grow large, to live in permanent winter villages and to produce surpluses for trade. It is still the year-round staple of our diet. The winter is long, and we look forward to spring and to herring eggs. We pick spring greens as they come up. Through the summer people gather berries and put them away. Summer is the season for hunting seals, which are important both for meat and for their fat. Nutritionists note the exceptional quality of our traditional diet, which includes omega-3 fatty acids found in salmon, cancer-preventing antioxidants in blueberries, and the rich vitamins and proteins of wild meats and fish. We’ve always enjoyed the health benefits and superb tastes of those foods.
Community and Family
Tlingit are divided into opposing and complementary halves, Eagle and Raven, which are called moieties. Each moiety is composed of large extended families that we identify as clans. The clans, in turn, are divided into tribal houses. In the present day, many Tlingit people introduce themselves to others first by personal name and moiety—Eagle or Raven—and then by clan name and house. We inherit clan membership from our mothers but call ourselves the “children” of our father’s clan. In the past, children lived in the house of their father. But when a boy reached the age of ten, he went to live with his mother’s brother, who assumed responsibility for the schooling of his young nephew. A girl remained in her father’s clan house until she married.
Although locally organized by village and clan, our region was never politically unified until coming into conflict with the West. When the Treaty of Cession was signed in 1867 our great-grandparents were astonished to learn that Russia had purported to sell Alaska, including our aboriginal lands, to the United States. Tribal leaders sent a lawyer to Washington to tell the government, “If you want to buy Alaska, then buy it from us, its rightful owners.” The struggle for our land continued for more than a century. The Central Council of Tlingit and Haida Tribes, established during World War II, litigated for thirty years to reach a financial settlement over tribal property taken by the U.S. federal government to create the Tongass National Forest. In 1968, the Tlingit and other groups unified under the Alaska Federation of Natives to pursue both state and federal claims.
The Tlingit people, like all Alaska Natives, endured a long, hard fight for their civil rights. We were denied U.S. citizenship until 1922 and experienced decades of overt discrimination and segregation. Alaska’s own “Jim Crow” laws excluded us from stores, jobs, schools and public buildings. In 1945, the Alaska Native Brotherhood and Alaska Native Sisterhood, based in southeast Alaska, finally won the repeal of discriminatory laws by the state legislature. To earn his Certificate of Citizenship, my grandfather had to pass an English-language and civics test administered by white schoolteachers and then have his application approved by a judge. To practice his rights as a citizen, including the right to vote, he was forced to show that he had given up his Native language and culture to lead a “civilized” life.
When he was dying my grandfather called me to his bedside. I was fourteen years old. He said, “I want you to build a fire in the clan house.” What he was saying is that my generation had to rekindle the fire of our culture and language. That became our responsibility. We have worked hard to help restore cultural knowledge, practice, pride and fluency among our people. We have had substantial success, as witnessed by the huge public expression of our cultures that takes place every other year during the regional Celebration gathering. Progress has been made with the Tlingit language as well, although I don’t know that we’ll ever speak it the way our ancestors did. I will tell you, though, that the voices of our ancestors will always be heard in our land. And our core cultural values will be maintained.
Ceremony and Celebration
One of our strongest values is the maintenance of social and spiritual balance between Eagle and Raven clans to ensure the well-being of society. In addition, we have spiritual obligations to ancestors and future generations, a concept of cultural perpetuation called haa shagoon. These traditional beliefs form the basis of ceremonies called ku.éex’ or potlatch in English. The most significant ku.éex’ ceremonies are memorials to those who have passed away. When someone of an Eagle clan dies, members of Raven clans come to assist the grieving relatives. They bring food, contribute to the funeral expenses and sit with the body through the night.
A year after the death the Eagle clan hosts a ku.éex’ for the Ravens, who come as guests. The hosts display their clan treasures, or at.óow. In this context, the word at.óow refers to works of traditional art that bear the images of crest beings. They include Chilkat blankets woven from dyed mountain sheep wool, button blankets, headdresses, carved and painted boxes, masks and drums. Clan ownership of these crest objects is revalidated by their presentation in the memorial ceremony, accompanied by a recounting of their histories and the origin stories of the crests themselves. Balance is maintained through the response of the Raven clans by presenting their own at.óow. The Eagle clan repays the Ravens, who came to the Eagles’ assistance, by distributing gifts and acknowledging them in oratory and song.
At a memorial ku.éex’ we name and honor the deceased person, our ancestors and others in the clan who have recently died. We feed these ancestors and departed relatives with their favorite foods, perhaps smoked cockles, gumboots (chitons) or deer meat. We transfer the food to the spirit world by fire or by giving it to the opposite side to eat.
If the person who died was a clan leader, his successor is named and assumes office at the time of the memorial ceremony. Therefore, a ku.éex’ has multiple functions: repaying the opposite moiety and reuniting with them, fulfilling spiritual obligations, and conducting legal and political affairs. This institution, which remains so vital and important in our contemporary lives, is far more complex than a stereotypical understanding of the word potlatch might imply.
Tags: Tlingit, Alaska Native, Indigenous, Smithsonian Arctic Studies Center in Alaska
This collection was made for a Kindergarten Class that was exploring a common object, a toaster. The class started by using a thinking routine from Agency by Design, a part of Harvard Graduate School of Education's Project Zero. The used the thinking routine Parts, Purposes, Complexities to thinking deeply about the toaster and generate questions about it. This collection provides additional toasters from different time periods to push the Kinder student inquiry further. The use of the thinking routine See, Think, Wonder also helps generate thinking about the objects.
The creation of the United States was catalyzed by the efforts of the Patriots, their allies, blacksmiths, and numerous others. Here, we examine the tools and weapons used by the parties at war during the decades leading up to the American Revolution, and their progression immediately afterwards.
A story about the race of the tortoise and the hare.
The Trail of Tears of 1830 was a series of forced relocation done by Andrew Jackson's "Indian Removal" policy. Prior to the removal , 125,000 Native Americans lived in Georgia , Tennessee , Alabama , North Carolina , and Florida occupying the land that their ancestors had occupied and cultivated for generations. Sadly , Native Americans faced discrimination from White Americans , because Native Americans seemed to be unfamiliar , alien people who occupied land they felt they deserved. The presumed solution to this "problem" was "civilizing" Native Americans. Civilization consisted of encouraging them to converting to Christianity , learning to speak and read English , and adopting European styles of ownership.
Following this motion , there were The Five Civilized Tribes that consisted of Choctaw , Chickasaw , Seminole , Creek , and Cherokee who embraced these customs. Unfortunately , no matter how "civilized" Native Americans were whites wanted the land and would do anything to get it. e.g. stealing livestock , burning homes and towns , and squatting on land that land that did not belong to them. Later on , cases aroused stripping Native Americans from their rights and violating their territory e.g. Cherokee Nation v. Georgia(1831) and Worcester v. Georgia(1832). Although laws were passed , they were often overlooked by President Jackson and by 1840 , tens of thousands of Native suffered from whooping cough , typhus , dysentery , cholera , and starvation or were driven off their land by the federal government.
The below items include the paper , and canvas collections of The Trail of Tears; the additional items are supporting Cherokee artifacts.
The Map of Removal
President Andrew Jackson
The Orders No. 35
The Land of Beulah (Cherokee Hymn)
The Treaty of Turkeytown
Trail of Tears Symbol
Trail Marker Trees