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Found 877 Collections

 

Amazing Ancient Africa

I created this collection for families to do together while schools are closed. I will be making a collection a day while we are out of school. Today we will be exploring Ancient Africa. The idea is for families to look at the items in the collection and consider what they see in the objects and paintings, what they think, and what they wonder. Families can learn about Ancient Egypt and Ancient Mali. There are artifacts to explore and videos to watch. At the end of the collection I have provided a few ideas for families about what to do next.

If you want to learn more about more about See Think Wonder you can click here to see a video of a teacher using the routine in her classroom.

Ellen Rogers
53
 

Are student rights protected in school?

This collection explores a number of Supreme Court cases all looking at the rights students have in the American public school system. Students will encounter these court cases through primary and secondary sources, videos, photographs, podcasts, and historical objects. At the end of the lesson, students should be able construct an argument based off the compelling question "Are student rights protected in school?"

Brenda Sandbulte
16
 

World War II

This collection is a part of my Social Studies Methods course in which I will create a series of resources for my 11th grade students to use throughout our World War II Unit 

Andrew DeCarolis
15
 

50 Ways to Look at a Big Mac Box

When you work in museums, you learn that almost anything can tell you a story. You just need to know the right questions to ask!

Based on John Hennigar Shuh's essay "Teaching Yourself to Teach with Objects," this is an activity that takes a familiar object - a Big Mac box - and places it in an unexpected context - museum collections. The practical observation activity is then followed with a comparison with Big Mac boxes from the National Museum of American History and a discussion about why they are included in the Smithsonian Institution.

This collection is designed to help teachers and students learn how to look at museum objects through guided observation. It is intended to expand your understanding of material culture and develop transferrable skills to carry out any object observation!

The aim of this activity is also to become more familiar with the kind of work done by conservators and curators in museums, and how they use objects to understand history. Like detectives looking for clues, conservators can focus on the technical details to learn how an object was made or how it was used. Curators can use object observation, interviews and archival research to look for the bigger picture and learn how the object can tell a story about society. Communicating these professions to young children through practical activities is a good way to make big institutions more approachable. 

This exercise works best if you bring a Big Mac box into the classroom: you will be doing work similar to what is done in museums and you can use all five senses to carry out the observation. If you can't get a hold of a Big Mac box, any food container will do! Some examples could be a box of pasta or a can of beans. Adapt the questions to suit the object and make your own object observation pathway!

#MuseumFromHome

Celine Romano
6
 

Seeing Double: Two Portraits, One Subject

I created this collection for families to do together while schools are closed. I will be making a collection a day while we are out of school. Today we will be exploring Jazz. The idea is for families to look at the items in the collection and consider what they see in the objects and paintings, what they wonder, and what is similar and different. Families can also explore the history of each of these people. At the end of the collection I have provided a few ideas for families about what to do next.

If you want to learn more about more about See Think Wonder you can click here to see a video of a teacher using the routine in her classroom.

Ellen Rogers
43
 

Code of Hammurabi

This is about Hammurabi and his greatest contribution. #Babylonia #TeachingInquiry

Rio Castañares Jr.
4
 

Design It Yourself: Design a Green Roof

Follow along to design a green roof or roof garden that will help keep a city or building cool.

sara gottlieb
10
 

History Lab: Objects Telling Stories

In this History Lab, we will think about how one object can tell many stories. What can we learn from the first Ferris wheel? What other objects can you think of that tell many stories?

To join in the History Lab Debrief for this collection, visit https://www.heinzhistorycenter... and look for the History Lab section to find the registration link. We hope you can join us to discuss objects and their stories!  


HeinzHistoryCenterEducation
17
 

Waste Not, Want Not

I created this collection for families to do together while schools are closed. I will be making a collection a day while we are out of school. Today we will be exploring reducing, reusing, and recycling. The idea is for families to look at the items in the collection and consider what they see in the objects and paintings, what they think, and what they wonder. Families can also watch a video about upcycling and fix it clinics as well as learn about how people can repurpose waste. At the end of the collection I have provided a few ideas for families about what to do next.

If you want to learn more about more about See Think Wonder you can click here to see a video of a teacher using the routine in her classroom.

Ellen Rogers
38
 

Learning Lab Training Collection on the Theme: “Humans and the Footprints We Leave: Climate Change and Other Critical Challenges"

This collection is designed to help educators bridge the classroom experience to a museum visit. It is intended to demonstrate various ways to use the Learning Lab and its tools, while offering specific, replicable, pre-engagement activities that can simply be copied to a new collection and used to help students engage with museum resources. 

Included here: 

  • Section 1: a set of flashcards, a template document so that teachers can create and print their own specific sets, and strategies for their use in their classrooms. 
  • Section 2: a variety of student activities and resources to explore artist Luis Cruz Azaceta's "Shifting States: Iraq," a metaphorical representation of the unrest taking place in Iraq, and more broadly, an exploration of the human condition during times of crisis.  This section includes an image of the work from the Smithsonian American Art Museum, an explanatory video with curator E. Carmen Ramos, two  Thinking Routines - "See, Think, Wonder" and "The 3 Y's" - from Harvard's Project Zero Visible Thinking and Global Thinking materials, and  an array of prompts and Learning Lab tools to help students think critically and globally.  
  • Section 3: a short assignment to get participants started using the Learning Lab.
  • Section 4: spacer tile template to serve as chapter headings in longer collections.

This collection is adapted from a teaching collection on the same theme (Luis Cruz Azaceta's "Shifting States: Iraq" ( http://learninglab.si.edu/q/ll...), that includes extension activities. It was created for the 2019 cohort of the Smithsonian-Montgomery College Faculty Fellowship Program on the theme, "The Search for American Identity: Building a Nation Together," and then adapted for the 2020 program on the theme, “Humans and the Footprints We Leave: Climate Change and Other Critical Challenges". 

Keywords: #MCteach


Philippa Rappoport
43
 

Life in DC: Then and Now

Explore images of Washington, DC, using artworks in the Smithsonian American Art Museum. Compare them to the present, learning about changing neighborhoods, people and daily life, natural resources, and arts & culture. This collection can be adapted for students of different grade levels learning about DC history.

Phoebe Hillemann
38
 

Personalize (Recreate) Artwork

Challenge!

Choose from the following works of art and items from your home to recreate artworks. See what other people have (re)created Getty Museum. After you have recreated the artwork of your choice, choose one of the following:

1. Write a dramatic monologue of the central character to include a beginning, middle, and ending. 

2. Video a dramatic monologue of the central character to include a beginning, middle, and ending.  

After your dramatic piece, provide a paragraph about the art and artist. 


Michelle Whipple
60
 

National Parks Belong to Everyone

I created this collection for families to do together while schools are closed. I will be making a collection a day while we are out of school. Today we will be exploring our National Parks. The idea is for families to look at the items in the collection and consider what they see in the objects and paintings, what they think, and what they wonder. Families can also watch videos about the parks as well as listen to the sounds recorded at the parks. At the end of the collection I have provided a few ideas for families about what to do next.

If you want to learn more about more about See Think Wonder you can click here to see a video of a teacher using the routine in her classroom.

Ellen Rogers
28
 

Economic Prosperity

How does prosperity change the way we live?

Here is a collection of photographs from the 1950s in the U.S.  What can they tell us about the way people lived?

Scott Salopek
6
 

The Bikini Atoll and Operation Crossroads: Unveiling Stories

In this activity, students will analyze photographs documenting the exodus of Bikini islanders from Bikini Atoll prior to Operation Crossroads, a pair of nuclear weapons tests and the first detonations of nuclear devices since the bombing of Nagasaki. These photographs were taken by Carl Mydans and were published in the LIFE Magazine article, "Atomic Bomb Island," on March 25, 1946.

Using two Project Zero Global Thinking Routines - "Unveiling Stories" and "The 3 Ys" - students will analyze the stories these photographs communicate about the experiences of the Bikini islanders and America's perspective on military advancement after WWII. They will also consider the perspectives presented by these photographs, in multiple contexts from the personal to the global. Additional resources (primary sources and the original article) and information on using this collection in the classroom can by found by clicking Read More ».

Keywords: atomic testing, atomic bomb, operation crossroads, bikini islands, bikini atoll, rongerik, able test, baker test, nuclear bomb, photojournalism, inquiry strategy, global competence, global competency, 1940s, 40s, 1950s, 50s, 1960s, 60s


Jane Whitmore
17
 

I Speak for the Trees!

I created this collection for families to do together while schools are closed. I will be making a collection a day while we are out of school. Today we will be exploring trees. The idea is for families to look at the items in the collection and consider what they see in the objects and paintings, what they think, and what they wonder. Families can also watch a PBS video about trees as well as learn about how animals interact with trees. At the end of the collection I have provided a few ideas for families about what to do next.

If you want to learn more about more about See Think Wonder you can click here to see a video of a teacher using the routine in her classroom.

Ellen Rogers
35
 

The Ontario Lakers: Teamwork in Urban Environments

Did you know that Washington, DC had their very own Lakers? No, not those Lakers.

The Ontario Lakers were a community sports team based in the Adams Morgan neighborhood of Washington, DC. This collection aims to get kids thinking about teamwork and how outdoor environments can be designed to make a place for community. Discover more about the Ontario Lakers in the sources and suggested activities below.

Included here is a photograph of the Ontario Lakers playing ground, a baseball signed by the team and interviews with Mary and Ronald Pierce (sister and brother to Walter Pierce, the leader of the Ontario Lakers). The sources are from the Anacostia Community Museum and the National Museum of African American History and Culture.

  • Study the museum sources to learn about the Ontario Lakers.
  • "What's the Story" encourages students to think about the big ideas represented in the sources by analysing a sample news article and answering comprehension questions using the Harvard Project Zero thinking routines.
    • Extension task: Write an article for the your student newspaper about a team (eg. sports team, scout troop, gardening group) in your city or neighborhood or city. Does this team make your neighborhood a better place? Why? In what ways?
  • The "5W and 1 H" activity is a guided reflection on the social and emotional benefits of being part of a team.
  • By taking a walk "In Your Community," students can discover the continued relevance of the situations faced by the Ontario Lakers: how urban communities inhabit outdoor places and how common resources can build community.
  • These ideas are put into action with the "Plan a Park" activity, as students are empowered make decistions that transform their neighborhood.


#MuseumFromHome #ChildrenAsCitizens #UrbanPlanning #Environment #Baseball

Celine Romano
12
 

Mayor Myers-Design A City!

Follow the steps to design a streetscape. 

Alyssa Myers
19
 

Learning through Games

Coming soon! Preview:

Smithsonian Arctic Studies Center in Alaska
9
 

The Iñupiaq People and Their Culture

By Beverly Faye Hugo (Iñupiaq), 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

There’s ice and snow, the ocean and darkness – darkness in the winter and twenty-four hours of daylight in the summer. Barrow was originally called Utqiaġvik (meaning, “the place where ukpik, the snowy owl, nests”). That’s where my people, the Iñupiat, have survived and lived, and I am doing as they have done. On the Arctic coast you can see vast distances in all directions, out over the ocean and across the land. The country is very flat, with thousands of ponds and lakes, stretching all the way to the Brooks Range in the south. It is often windy, and there are no natural windbreaks, no trees, only shrubs. Beautiful flowers grow during the brief summer season. The ocean is our garden, where we hunt the sea mammals that sustain us. Throughout the year some seasonal activity is going on. We are whaling in the spring and fall, when the bowheads migrate past Barrow, going out for seals and walrus, fishing, or hunting on the land for caribou, geese, and ducks.

Whaling crews are made up of family members and relatives, and everyone takes part. The spring is an exciting time when the whole community is focused on the whales, hoping to catch one. The number we are permitted to take each year is set by the Alaska Eskimo Whaling Commission and the International Whaling Commission. Whaling is not for the faint of heart. It can be dangerous and takes an incredible amount of effort – getting ready, waiting for the whales, striking and pulling and towing them. But the men go out and do it because they want to feed the community. Everyone has to work hard throughout the whaling season. People who aren’t able to go out on the ice help in other ways, such as buying supplies and gas or preparing food. You have to make clothing for them; they need warm parkas, boots, and snow pants.

We believe that a whale gives itself to a captain and crew who are worthy people, who have integrity – that is the gift of the whale. Caring for whales, even after you’ve caught them, is important. After a whale is caught and divided up, everyone can glean meat from the bones. Each gets his share, even those who don’t belong to a crew. No one is left out.

We are really noticing the effects of global warming. The shorefast ice is much thinner in spring than it used to be, and in a strong wind it will sometimes break away. If you are out on the ice, you have to be extremely conscious of changes in the wind and current so that you will not be carried off on a broken floe. We are concerned as well about the effects of offshore drilling and seismic testing by the oil companies. They try to work with the community to avoid problems, but those activities could frighten the whales and be detrimental to hunting.

 

Community and Family

Iñupiaq residents of Barrow, Wales, Point Hope, Wainwright, and other coastal communities, are the Taġiuqmiut, “people of the salt.” People who live in the interior are the Nunamiut, “people of the land.” The Nunamiut used to be nomadic, moving from camp to camp with their dog teams, hunting and fishing to take care of their families. They packed light and lived in skin tents, tracking the caribou and mountain sheep. My husband, Patrick Hugo, was one of them. For the first six years of his life his family traveled like that, but when the government built a school at Anaktuvuk Pass in 1959 they settled there.

My parents, Charlie and Mary Edwardson, were my foremost educators. They taught me my life skills and language. When I came to awareness as a young child, all the people who took care of me spoke Iñupiaq, so that was my first language. Our father would trap and hunt. We never went hungry and had the best furs for our parkas. Our mother was a fine seamstress, and we learned to sew by helping her. My mother and grandmother taught us to how to care for a family and to do things in a spirit of cooperation and harmony.

I was a child during the Bureau of Indian Affairs era, when we were punished for speaking Iñupiaq in school. My first day in class was the saddest one of my young life. I had to learn English, and that was important, but my own language is something that I value dearly and have always guarded. It is a gift from my parents and ancestors, and I want to pass it on to my children and grandchildren and anyone who wants to learn.

 

Ceremony and Celebration

Nalukataq (blanket toss) is a time of celebration when spring whaling has been successful. It is a kind of all-day picnic. People visit with friends and family at the windbreaks that the crews set up by tipping the whale boats onto their sides. At noon they serve niġliq (goose) soup, dinner rolls, and tea. At around 3:00 P.M. we have mikigaq, made of fermented whale meat, tongue, and skin. At 5:00 they serve frozen maktak (whale skin and blubber) and quaq (raw frozen fish). It’s wonderful to enjoy these foods, to talk, and catch up with everyone at the end of the busy whaling season.

Kivgik, the Messenger Feast, was held in the qargi (ceremonial house). The umialgich (whaling captains) in one community sent messengers to the leaders of another, inviting them and their families to come for days of feasting, dances, and gift giving. They exchanged great quantities of valuable things – piles of furs, sealskins filled with oil, weapons, boats, and sleds. That took place until the early years of the twentieth century, when Presbyterian missionaries suppressed our traditional ceremonies, and many of the communal qargich in the villages were closed down.

In 1988, Mayor George Ahmaogak Sr. thought it was important to revitalize some of the traditions from before the Christian era, and Kivgik was started again. Today it is held in the high school gymnasium. People come to Barrow from many different communities to take part in the dancing and maġgalak, the exchange of gifts. You give presents to people who may have helped you or to those whom you want to honor.  Kivgiq brings us together as one people, just as it did in the time of our ancestors.

Tags: Iñupiaq, Inupiaq, Alaska Native, Indigenous, Smithsonian Arctic Studies Center in Alaska, whale, whaling, human geography

Smithsonian Arctic Studies Center in Alaska
20
 

Local Materials: Yup'ik Ingenuity

Coming soon! Preview:

Smithsonian Arctic Studies Center in Alaska
20
 

The Yup'ik People and Their Culture

By Alice Aluskak Rearden (Yup'ik), 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

The Yup’ik homeland in southwest Alaska extends from Bristol Bay to Norton Sound and centers on the great delta where the Yukon and Kuskokwim rivers reach the sea. It is a country of treeless tundra, countless lakes and low mountain ranges. Almost seventy Yup’ik communities are situated along the Bering Sea coast and lower courses of the two rivers, including the Kuskokwim village of Napakiak, where I grew up.

Whenever I ask elders about the traditional way of life on this land, they always say, “Caperrnarqellruuq – how difficult, how daunting it was back then.” Previous generations had to master a wide range of specific knowledge that was critical to their survival. You can see the meticulous care they took in making their tools: with a harpoon, you had to know the right wood to use, where to attach the lines, and how to balance it perfectly so that it would be effective. The values they lived by—cooperation, generosity, diligence, humility and respect for others—were just as important as skill and knowledge in sustaining their communities.

The contemporary Yup’ik lifestyle is easier than the traditional one, although people still work incredibly hard to provide for their families. We have Western schooling and such amenities as store-bought goods and clothing, although the cost of those things is high in rural Alaska. The environment around us remains the primary source of what we need, but it takes less effort to subsist by hunting and fishing with the guns, snow machines and other equipment that we depend on today than it took with the equipment of the past.

My grandparents helped care for me during childhood, and they were hard-working people who taught us how to honor Yup’ik values and utilize the resources of the land. I remember my grandmother preparing and preserving the food that my grandfather brought home from the wilderness in different seasons—blackfish, whitefish, migratory birds, caribou and moose. He had a full-time job, but was an active subsistence hunter as well. My grandmother was very concerned that we never waste food. Although she did not explain it directly, I came to understand that she was concerned that such negligence would show disrespect to the animals and diminish my grandfather’s success as a hunter.

Community and Family

At a certain time a child becomes aware of life. A baby will be sitting and looking around when an expression of surprise and delight comes to her face. My mom will say “Ellangartuq – she has just become aware.” Ella is the word for awareness, but it also means weather, the world, the universe; as human beings we gradually wake up to a consciousness of all that exists. Different stages of awareness occur during a child’s growth. For that reason it is important to be extremely careful around babies; their early perceptions will shape the rest of their lives. They will be stronger people later on if they have a quiet environment where they are never startled, or scared, or exposed to inappropriate behavior.

I grew up speaking Yup’ik as my first language and was also one of the first children to benefit from the bilingual education program that was started in the Napakiak schools. From kindergarten through elementary school I took classes that were taught in Yup’ik, and during those years I learned to read and write the language. Later on I took a Yup’ik course at the University of Alaska Fairbanks and after graduation used my training to work as a Yup’ik transcriber and translator. The work was extremely difficult at first! I was not an expert in the subtleties of grammar and structure, and the speakers used terminology that was new to me. I had to ask many people about some of the words and to check that I fully understood their meanings. I was excited by what I was doing and found it rewarding to learn new aspects of Yup’ik culture and history.

In listening to elders’ words, I have been impressed by the passion they feel about young people learning to appreciate the traditional values so that they can lead better lives and contribute to the health of their communities. Elders see how much has been lost as a result of cultural and material change and the shift away from Yup’ik ways of learning, being and speaking. Alcoholism, loss of respect for others, broken families and hopelessness come from losing that vital connection to cultural knowledge and identity.

Ceremony and Celebration

Our traditional spiritual life was based on the recognition that all things have ella, awareness. Elders were taught that if you are out walking and see a piece of driftwood sticking out of the mud, you should pull it out and turn it over so that the muddy part can dry. That piece of wood is alive and aware, and it will feel gratitude for your kindness.

Elders have told us about the masked dance ceremonies of the past. The winter celebrations honored the yuit, or inner persons, of the animals, and the dances were a kind of prayer that asked for these spirits to give their physical bodies to meet the needs of the community. Shamans made carvings or masks representing animals – walrus, caribou, seals and others. When the masks were danced in the qasgiq (community house), it was a petition for those animals to return in the spring. During Nakaciuryaraq, the Bladder Festival, the bladders of seals that had been taken by hunters during the year were returned to the sea through a hole in the ice, allowing those seals to be reborn in new bodies.

Kevgiq, the Messenger Feast, was a spring festival for sharing and bringing communities together. People worked hard throughout the year, gathering plants, hunting furs and harvesting food, and Kevgiq was a time to distribute some of what they had earned to others. Parents were especially proud if one of their children had contributed to the family’s effort for the first time – a son who brought home his first game or a daughter who caught a pike through the ice. Those events were recognized as rites of passage that meant the child was beginning a lifetime of providing for kin and community. By giving away at Kevgiq, a family ensured the future success of its children and the prosperity of the whole group. Villages still carry out the Messenger Feast tradition of inviting guests from other places and distributing presents to them. The dancing and gift-giving represent the same values as in the past, even if some of the items are store-bought goods. It is about giving generously to others and celebrating the success of the subsistence harvest.

Tags: Yup'ik, Alaska Native, Indigenous, Smithsonian Arctic Studies Center in Alaska

Smithsonian Arctic Studies Center in Alaska
20
 

World War I

This collection highlights artifacts and secondary sources to help students explore the history of World War I. Specific topics referenced in this collection include trench warfare, women's contributions to the war effort and aid efforts.

Time Period: July 28, 1914 - November 11, 1918

National Museum of American History
31
 

Design It Yourself: Design a Poster

Follow along to use elements such as color, line, and composition to design a poster. 

Cooper Hewitt, Smithsonian Design Museum
24
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