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Eastwood High SchoolThe Waterloo Region Integrated Arts Program at Eastwood Collegiate is an enhanced arts learning community which nurtures integrity and personal growth through a variety of arts experiences. Academics are hard for Isla, but she was able to put such detail and care into her project, thus strengthening her understanding of not only ELA CCSS and Core Arts Standards, but more about resiliency strategies that will follow her the rest of her life.
The Third year climaxes with a continuous run of solo shows; each students gets their own solo show in an actual art gallery, in a location off-campus. In the 1980's Aids Awareness comics were issued (Ninja high School). If you Eastwood painting class know where to look one can find incredible literary treasures in this unique American art form-The Comic Book, now worldwide in acceptance, popular in every country (indeed, as a teaching tool one could learn other languages).
E.C. comics Weird Fantasy, Incredible Science Fiction, Weird Science & Weird Science Fantasy & others from the 1950's (regarding art and story) & certain comics from Marvel & D.C. and other companies may sometimes be likened unto the much higher vibration of John Lennon or Vivaldi (quality wise).
I'd push a button on my tape recorder when people said "what is new." Then the many fans and readers would get an audible list of every last detail of the new comics that had just come in. I was busy ringing sales with other customers so this made it possible for me to sell more comics.
They learn to act and think like designers and artists, working intelligently and creatively. The idea is that should a student choose an art career after the school, they are completely comfortable with the solo show experience, with no success barriers. We welcome your input, feedback, and support, which will be critical for the teaching and learning environment, and above all, to the success of your child at our school.
I threw over 50 successful autograph parties with many wonderful comic book artists and writers. Thanks Stan, you helped give the "Comic Book Generation" the ability to think, better than schools ever could. The idea of having the big show in the third year also produces an anti-climactic feeling__the final test is in the fourth year, where the students must self-teach and run the school.
Our elementary feeder schools are The Alberta School for Performing Arts, Arcadia Elementary, Northington Elementary, Skyland Elementary, Southview Elementary, and Woodland Forrest Elementary. This is turning in requested projects on time,following rules and directions, and contributing to class; things that are not necessarilypart of the art standards but help the student recognize and develop qualitystudy skills and attributes.
Eastwood Art School, Sydney Art School - Eastwood Creative Small Art Class aims to enhance student's drawing skill and build up their creativity. Our project aims to bring professional artists into classrooms to work with teachers to deepen and enrich learning.
From 9,097 students who submitted Bodies of Works for the HSC Visual Arts Examination 460 students were nominated for ARTEXPRESS. The school design is based on a learning hub concept with the school's teaching spaces wrapped around a bright and open central atrium which combines teaching, learning, and social space.


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Tomorrow is November 5, which means that voters in Kentucky and Mississippi will go to the polls to elect their next governor. Both houses of the Virginia General Assembly will be up for reelection, as well as the lower house of the New Jersey State Legislature and countless municipal offices throughout the country. Of course, far fewer elections will be held this year — an off-year election — than were held last November or will be held this time next year. Perhaps an off-year election, with its relative dearth of horserace coverage and interactive maps, makes for a better opportunity to bring up an important question: Should journalists who cover politics vote?
Erich J. Prince
Erich J. Prince, a columnist at MediaVillage ("News On-the-Record"), is a cofounder at Merion West, an online magazine launched in 2016 to provide centrist political commentary and present views from across the political spectrum. His favorite part… read more

subset: commoncrawl


text: With this beachside Massachusetts home\u2019s breathtaking views of the Atlantic Ocean from nearly every room, architect Andrew Reck says keeping the interior details \u201cclassic, simple and clean\u201d was key to the renovation of the family holiday house. \u201cWe didn\u2019t want to distract from the views,\u201d Andrew says. \u201cWhite walls, warm wood and some classic Cape Cod details, such as tongue-and-groove and soapstone, were all that was needed.\u201d


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Pair Reclaimed Beehive Cabinet Knobs
Sold out
Matched pair of reclaimed beehive cabinet knobs with a separate Rose plate. The beehive design is slightly different. Cleaned and polished, they'll quickly tarnish but easy enough to keep shiny with a Brasso type product.
Sold as a pair.
Good original condition, some wear and marks.
Finish: Solid brass
Diameter of fixing plates: 32mm (1.25in)
Diameter knob: 30mm (1.25in)
Length of spindle: 30mm (1.25in)
Stock code: 902/J
Incl VAT


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Article Writer
29 yrs old Mechanical Engineer Malcolm from Sault Ste. Marie, loves internet, . and rc model aircrafts. Finds the entire world an motivating place following 8 months at Lagoons of New Caledonia: Reef Diversity and Associated Ecosystems.


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Posted on July 11, 2011
in aircraft rental, eagle, flight, flying, instruction, lesson, vail
For pilots visiting the Vail Valley, Mountain Flying is a great way to breakup the time.There are a tremendous number or great reasons to visit the Vail Valley…. whether summer or winter, there is always something to do. Skiing, hiking, biking,…
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Students Urged to Register to Vote as New State Laws Restrict Voting25 states have passed legislation since 2010 that makes it more difficult to vote, according to the Brennan Center for Justice.
Trump's Executive Waste of TimeRecent reports indicate Trump spends an unprecedented amount of the day in "executive time," but what does this mean for the 2020 election?
Your Vote is VitalWith Election Day approaching, college students must remember the importance of being informed participants in our democracy.
Change Can't Wait: Ayanna Pressley's Upset VictoryAyanna Pressley is set to become the first African American woman to represent Massachusetts in Congress.
Breaking: Piercey and Fletcher Elected UGBC President and Executive VPReed Piercey, MCAS '19, and Ignacio Fletcher, MCAS '20, were elected UGBC President and Executive Vice President.
The Gavel Endorses Frontis and Sheikh for UGBC President and EVPThe Gavel Editorial Board endorses Taraun Frontis, CSOM '19, and Aneeb Sheikh, MCAS '20, for the UGBC presidency and executive vice presidency, respectively.
UGBC Candidate Teams Face Off in Final DebateReed Piercey, MCAS '19, and running mate Ignacio Fletcher, MCAS '20, debated goals and policy ideas against the team of Taraun Frontis, CSOM '19, and Aneeb Sheikh, MCAS '20.
UGBC President and VP Election Kicks off With Platform PresentationsBoth pairs of candidates presented their campaign platforms Monday night in the Vandy Cabaret Room.
1 2 3 … 8 →


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Imperfect apples and lonely oranges turned into delicious cold-pressed juice!
Ingredients: forgotten apples (80%) and lonely orange (20%).
Energy 189Kj (45kcal)
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Protein less than 0.5g
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Flawsome! Apple & Orange Juice 12x 250ml


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- Not only that at one point his mother and I were friends.
- He has so much life ahead and many things to do and see.
- It is immensely rare to find a person who knows what and who they want, let alone who they are themselves.
- Does it match our scientific understanding of age-related preferences for dating?
- The minimum rule half-your-age-plus-seven seems to work for men, although the maximum rule falls short, failing to reflect empirical age-related preferences.
Can I take nurofen while on extacy? We don't look physically or energetically like there's an age gap. Defining love can help you figure out if you're in love. Alright so I searched around and couldn't find any sort of question that could help answer my problem at hand. He is a lovely guy but reality for me is that how can he take care of me when he can't even take care of himself?
What do you think about online dating? Let her be her own woman and learn from her own experiences. This man adores me and I haven't had that in a very long time. People come into our lives for a reason, a season or a lifetime.
Is it wrong for a 24 year old woman to date an 18 year old man
- Regardless if age plays a difference or not, you really have to look at what your giving up and the challenges you'll face ahead, youve already lost your job if you go on.
- The Tao of Badass is a great book produced for all your guys.
- In saying that some are more mature than others.
- Why a Hot Relationship Runs Cold.
- Who care about ages, if you are happy together?
- Why Is My friend who is a guy ignoring me?
Is an 18 year old girl and 24 year old guy dating weird
Researchers Buunk and colleagues asked men and women to identify the ages they would consider when evaluating someone for relationships of different levels of involvement. Thus the rule for maximum age is fairly ineffective at capturing what men actually believe is acceptable. If you don't give it a go who knows where it could lead.
18 year old guy dating a 23 year old woman
At this age it's so hard to find a man who's untainted by life. Dear confidence, Petty sure your not being honest with your post entirely, or yourself! No that is not bad or wrong at all, in my opinion that is in the same age group. Having her lose the relationship experiences that we all have as we grow older.
It's not like she's throwing her life into disarray by moving to Europe to pursue him. There is an innocence about him. Age shouldnt play to much of a difference, but a job is a job in todays economy thats already something to envy.
Do you want to bring a girl who appers a tad older to parties with your friends? And what opinion does his mommy and daddy have about this? If we were to begin a relationship, online do you think we would be judged a lot for it?
Maybe this is why the rule is so appealing. The noticeable differences continue however we do both want to date each other. Best of luck to everyone in this situation and if you are still around thread started it would be great to hear an update.
But how legitimate is this rule? Don't look at numbers, height, or anything but how you feel. They are living in the moment. We are all so different, though.
Who Should Ask and Pay for a Date? Who cares what anyone else says. Do you really have the same goals in life? So I'm going to allow this to happen because it's happening for a reason.
Report Abuse
It makes me think of those movies or something. Curious outsiders are quick to judge when they can see a wide age gap between two romantic partners. If it's just any old job where you can just find a new one easily, then I say go for it, but you really need to talk to her about it first before making a rash decision.
We spent a great year together and kept it going, even with an ocean between us at times. It lets you chart acceptable age discrepancies that adjust over the years. She has graduated from college and I am just beginning my freshman year. You can see that men are basically operating by the rule for minimum age preferences for marital relationships blue bars and serious dating relationships yellow bars. However the only thing is that I had some trouble convincing her that our age gap wasn't going to be a problem at the beginning before we started dating.
He approached the line with two other partners but is well within the threshold in his marriage with Amal Alamuddin. As a girl, should I be driving an hour for a first date? Why is my vacation response not working on my email? Gf embarrassed me in front of her friends?
There are a few factors standing in our way mainly the fact that we work together and I am her subordinate. Real Reasons for Sex Before Marriage. Why does he act like this towards me? We talk about a serious future together as we have very compatible life goals, dating with but I worry him being with me is stopping him from experiencing other people and happiness in his life.
Just Like Dear Old Mom
Don't think that she's now married and her youth is being taken from her. It could be the best love affair of your life. It started when I noticed him checking me out.
Psychology Today
This rule states that by dividing your own age by two and then adding seven you can find the socially acceptable minimum age of anyone you want to date. You will know which one it is if you just allow yourself the experience. Nothing to do with our age gap, I just personally felt that I didn't like something about her personality.
The way he's not afraid to tell me how beautiful I am, to grabbing my hand and kissing it sweetly. Let months pass, and see how you guys progress. This is especially important in terms of how to get beautiful women.


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Found 942 Learning Lab Collections
The Unangax̂ (Aleut) People and Their Culture
By Alice Petrivelli (Unangax̂), 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
More than three hundred Aleutian Islands clustered in groups stretch westward across the Pacific from the tip of the Alaska Peninsula. In summertime they are just gorgeous. The mountains are snow-capped, with green grass and tundra plants spreading up their sides. Even out on the water you can smell the flowers. In fall the vegetation turns shades of red and brown, and in winter there is a clear, blue, endless sky between periods of storm. The islands have no trees, but driftwood from around the whole North Pacific washes up on our beaches. People of the Aleutians call themselves Unangax̂, meaning "sea-sider." We are also called Aleuts – a name first used by Russian fur traders in the eighteenth century.
To our south is the Pacific Ocean, to our north the Bering Sea. Everything our ancestors did was connected to the marine world around us. They built beautiful kayaks with split bow tips to cut swiftly through the waves. Their clothing was made of sea mammal hides and intestines and the feathered skins of ocean birds. The sea provided nearly all of our ancestors' food – seals, sea lions, ducks, salmon, all kinds of fish and shellfish—and that's still true today. From the time we're little we're taught to respect the water and to keep it clean, because that's where our living comes from.
I was born in 1929 on the far western island of Atka and grew up speaking the Niiĝux̂ dialect of Unangam Tunuu (the Unangax̂ language). Until 1942 we used to go camping all summer. With the first warm days of spring we would travel by boat to Amlia Island, where we planted potatoes and other vegetables. Gardening was impossible on Atka, because rats had invaded from a shipwreck sometime in the past. We fished for cod and halibut, and later in the summer we'd fish for red, pink and dog salmon. We preserved fish by salting, drying, and smoking. We lived mostly on subsistence resources, because the supply ship came to Atka only twice a year, bringing in the staples we needed: butter, flour and sugar. Growing up I learned to fillet fish, hunt birds, harvest grass for weaving baskets, and gather roots, plants, and shellfish.
Community and Family
We have always had strong leaders in our communities. Traditionally a chief would inherit his position, but for his authority to be recognized he had to excel as a hunter and be spiritual, generous, fair and kind in his dealings with the people. The shamans, or medicine men, took care of the people's medical needs. They possessed detailed knowledge of the human body and had names for every part of it, both inside and out. There were no elections until the U.S. government started them in the 1930s.
Russian fur traders came to the islands in the mid-eighteenth century following Vitus Bering's discovery that sea otters were abundant there. The Russians set up a colony that lasted until 1867, and they were cruel, especially in the early years. They enslaved the people, forcing the men to hunt and the women to serve the traders. The population declined as a result of this mistreatment and disease until the majority of our people and over two-thirds of the original villages were lost. The Orthodox Church urged the Russian government to treat the people more kindly, and the situation improved. The Russians built schools to educate the Aleuts, and when the United States came in they reeducated us in the American way.
In December 1941, I was a twelve-year-old school girl when our teacher told us that the Japanese had bombed Pearl Harbor. In April we learned that an invasion of the Aleutian Islands was feared and that the United States wanted to get us out of the way of the war. Only a few weeks later the Japanese bombed Dutch Harbor and invaded Attu and Kiska islands, at the west end of the chain. In June a U.S. Navy ship came to Atka to evacuate everyone. Before leaving, the navy burned our village to the ground, even the church. It was devastating to the whole community. No one was allowed to get anything from the houses before they were destroyed, and we left with only the clothes on our backs. No one told us our destination.
All of the Unangax̂ refugees were taken to internment camps in southeast Alaska. My family was at Killisnoo until 1945. It was very poorly set up, and we had little food and no medicine or appropriate housing. In that two and a half-year period we lost almost all of our elders and newborns, a total of seventeen deaths out of eighty-five who had left Atka together. We almost lost our culture entirely because of that, and the way I grew up no longer exists.
Before the Alaska Native Claims Settlement Act of 1971 everyone had summer camps. When we got food, we shared it, and you could use another person's camp as long as you kept it clean and replenished what you used. Land claims introduced the word "mine," as in, "That's mine. You can't use it." After that, people didn't share as much and started expecting to be paid to do things instead of just helping, as in building a house. And the Native corporation leaders didn't want to involve elders in the new enterprises, thinking they were too old and not ready to do things in the Western way.
Those were the negative effects of land claims, but things have improved over the years, and ANCSA has brought us many benefits. I first went to work for the Aleut Corporation as a receptionist in 1972 and was eventually employed in each of the departments. I wrote up land selections, helped with the accounting, and ended up getting elected to the board in 1976. I served until 2008, including a long term as president. It was a challenging and terrifying ride, because we were a "have not" corporation with no forests, oil or minerals on our lands to generate profits. Yet we needed to do the best we could to support our communities and shareholders. Your heart really has to be in it, because it takes a lot of personal sacrifice.
Ceremony and Celebration
Father Yakov Netsvetov (later Saint Yakov), whose mother came from our island, was the first resident priest. He consecrated the church on Atka in 1830, and ever since then Russian Orthodoxy has been a foundation of community life. Christmas, New Year's Day, Easter and other feast days mark our calendar of worship and celebration. Starring and masking – still practiced in some villages during the midwinter holidays – are similar to rituals carried out before the Russians came.
The original Unangax̂ festivals were held in the fall and winter, when people celebrated successful hunting and food gathering and asked for the animals to return. Those ceremonies survived Russian rule but were banned after the United States took over in 1867. In the decades that followed, the Aleuts adopted new music and dances for fun and entertainment, such as polkas, two-steps and waltzes. Since 1992, groups of young people have formed to restore and perform some of the original Unangax̂ dances.
The Athabascan Peoples and Their Culture
By Eliza Jones (Koyukon Athabascan), 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
When I was growing up in the 1940s and '50s, our family moved in every season – to spring camp for ducks and muskrats, to fish camp in summer, and to hunting and fur-trapping sites during fall and winter. That kind of traveling life was once universal in Athabascan country, from the Arctic Circle to Cook Inlet in Alaska and across the western interior of Canada. It's a vast territory, hundreds of thousands of square miles covered by boreal spruce and birch forest. The rivers that cross it were highways for dog sledding in winter and canoe voyages in summer. Today the rivers, along with air and snow machine travel, still link our scattered communities, but roads reach only a few.
Athabascan peoples are an ancient family that spread out across the land and gradually grew apart. Koyukon, Gwich'in, Han, Holikachuk, Deg Hit'an, Upper Kuskokwim, Tanana, Tanacross, Upper Tanana, Dena'ina, and Ahtna communities occupy different areas of interior and southern coastal Alaska. Their languages share the same complex grammar yet have developed different vocabularies. The people have varying subsistence practices, customs, ceremonies, and clan structures. The Eyak, who live on the southern Alaskan coast around the mouth of the Copper River, are more distant relatives.
In Athabascan belief, everything around us has life. The land and trees have spirits, and we treat them with respect. If we need to cut a tamarack, which has the best wood for making fish traps, it is Koyukon courtesy to explain our need to the tree and to leave an offering of a bead or ribbon behind. Animals and fish are given the same kind of care. Before bringing a mink carcass into our cabin, my mother or stepfather would rub its nose with grease so that its spirit would not be offended by the human scent inside. If they trapped a fox, they put a bone in its mouth, because the animal was seeking food when it met its death.
Community and Family
Western cultural influence came to Athabascan country in the late eighteenth and early nineteenth centuries when Russian fur traders set up forts in southern Alaska and the Hudson's Bay Company built a post at Fort Yukon. Later in the century, the U.S. government and the Alaska Commercial Company took over from the Russians. The gold rushes of the 1880s and 1890s brought a flood of miners, settlers, and traders into the region. Our communities became less nomadic, more tied to trapping and a cash economy, and increasingly dependent on clothing, guns, food, and tools from the company stores. Through the efforts of missionaries most Athabascans adopted Christianity by the early 1900s. The twentieth century brought new technologies, mass media and Western schools where the teaching was in English only.
One of the biggest changes in my lifetime has been in the way that our children learn. I grew up in an oral tradition in which all our teachers were family and kin. Story telling time, as we called it, began in October after freeze-up. We would be home in our small cabin, chores finished for the day, our mother sewing by the light of an oil lamp. My stepfather would tell a kk'edon ts'ednee, a story in our language about ancient times when animals were human beings. It would include a lot of repetition to make it easier to learn and remember and a lesson about living in harmony with nature and people. Before he continued the next night, we had to repeat the story back to him, line by line. At other times we listened while adults talked and reminisced but were not allowed to interrupt. If we had a question we asked our grandmother or someone else about it later.
I was taught to read and write in English by my mother, Josie Peter Olin, who was educated as a child at the Allakaket Episcopal mission school. I was fourteen when the first one-room government school was built in our village, and I attended it for three years to finish the work of all twelve grades. I moved to Koyukuk to marry Benedict Jones, and there we raised our children. I worked as a volunteer health aide, and he was village Chief. In 1970 we moved to Fairbanks, where I worked at the Alaska Native Language Center editing a Koyukon Athabascan dictionary compiled by Jules Jetté, a Jesuit priest who came to the region in 1898 and learned to speak our language fluently. That dictionary turned into my life's work. It contains detailed information about Koyukon culture as well as language, including knowledge that no longer exists in our communities. After we retired and came back to Koyukuk, I taught Koyukon in the school, hoping that a new generation would know and continue our culture despite the huge changes and challenges that affect their young lives.
Ceremony and Celebration
Our midwinter celebrations take place between Christmas and New Year's. There are church gatherings, children's programs, snowshoe races, dogsled races and dances. On New Year's Day we finish with a celebratory potlatch. People save and prepare special foods and make new clothing and beaded moccasins to wear for the dances. Spring Carnival takes place in early April at the end of beaver trapping season. We do a lot of traveling to other villages to share in their celebrations. It's a wonderful and exciting time, with high-stakes dogsled races, snowshoe competitions, ice-picking contests, Athabascan fiddling and dancing every night.
Today, Athabascan communities hold potlatches on various occasions. Some are informal festivities to celebrate holidays, and others are formal and spiritual occasions to recognize turning points in the lives of community members. Potlatches can mark a first successful hunt, a homecoming, recovery from an illness or settlement of a grievance.
The most important and universal events are memorial potlatches held a year or more after a death to honor the memory of the deceased and to repay those who assisted the family during their time of grief. These are the helpers who built the casket, dug the grave, provided food for the vigil or sewed traditional clothing to dress the body. To prepare for a memorial potlatch, the hosts make, buy and gather large quantities of gifts and food. Often several families join together to share the financial burden. Hosts are not trying to show off their wealth. It is our way of thanking those who generously gave service. The protocols, songs, and dances for memorial potlatches vary among the different Athabascan peoples, yet the fundamental idea of the whole community marking the passage of a human soul to the world beyond is the same for all.
In Koyukuk, a memorial potlatch takes place over a three-day period. Residents and guests from other villages arrive with food for a gathering in the community hall. Friends and relatives sing songs they have composed for the deceased to commemorate his or her unique accomplishments, personality and service to others, and with the songs there is dancing. It is an emotional and difficult time for the family. To lift their spirits everyone joins afterward in singing old familiar songs and dancing to fiddle music or rock and roll. On the last day all of the guests sit down for a feast of special foods, including dishes that the deceased person most enjoyed. After the meal the hosts distribute gifts to everyone in attendance, with the finest presents reserved for the funeral helpers and composers of memorial songs.
Tags: Athabascan, Alaska Native, Indigenous, Smithsonian Arctic Studies Center in Alaska
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
Botanical Expressions
At the turn of the 20th century, the intersection of botanical study with design practice stimulated an array of plant forms and motifs in furnishings, glassware, ceramics, textiles, and more. Botanical Expressions reveals how designers, inspired by nature and informed by scientific knowledge, created vibrant new designs in America, Britain, France, and the Netherlands. Blossoming vases, plantlike stuctures, fanciful garden illustrations, and a diversity of vegetal and floral patterns reveal how nature and design dynamically merged.
An increasing number of designers, trained as botanists, advocated for the beauty and order of nature's systems, colors, and patterns. Many manufacturers operated in proximity to gardens for natural study and stocked books of botanical illustrations as resources for their designers. These primary sources, on loan from Smithsonian Libraries, appear alongside the objects they influenced.
Since the 19th century, the garden was often seen as a refuge from industry and a natural source of plenty and pleasure. This history of botanical expressions in design illuminates a reflection on the critical role of nature within our world.
Abstraction Methods
Artists can abstract people and objects in many ways. Which methods of abstraction can you identify in these artworks?
- Simplify
- Fragment (or explode; break into pieces)
- Multiply
- Rearrange (move the parts around)
- Magnify (change the scale)
- Distort (change the shape)
- Morph (change into something else)
- Arbitrary Colors
Sewing Salmon
Coming soon: Sugpiaq, Yup'ik and Athabascan artists process and sew salmon skins
Athabascan Moosehide Tanning & Sewing
Coming soon: The Athabascan tradition of moosehide tanning and sewing in Alaska
Metlakatla Cedarbark Basketry
Coming soon: The Tsimshian tradition of cedar bark harvesting, processing and twining in Metlakatla, Alaska
The St. Lawrence Island Yupik People and Their Culture
By Paapi Merlin Koonooka (St. Lawrence Island Yupik ), 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
Sivuqaq, the Yupik name for St. Lawrence Island, rises out of the Bering Sea in the heart of a vast and bountiful marine ecosystem. All around us, depending on the time of year, we have walrus, whales and seals. Standing on the point at Gambell, you can watch ducks and seabirds flying by in endless motion over the sea. Our island lies just below the Arctic Circle, so the winters are long and often extreme. The wind gusts at fifty miles per hour, and the wind chill can get to minus fifty degrees Fahrenheit or lower. When spring and summer bring longer daylight and new life, people travel out from the villages of Gambell and Savoonga to their hunting and fishing camps around the island. Many of those places are ancient settlements where our ancestors lived up to two thousand years ago.
I was born and raised in Gambell and have been a subsistence hunter there for my entire life, going back to when we traveled with dog teams instead of on snow machines and all-terrain vehicles. Marine mammals, fish, birds, eggs, reindeer and wild plants are important in the island diet throughout the year, far more so than store-bought foods. On the tundra and mountainsides people gather ququngaq (willow leaf), nunivak (roseroot), angukaq (dwarf fireweed) and various edible roots. In late summer the aqavzik (cloudberry) and pagunghaq (crowberry) ripen.
Walrus have always been essential to our way of life. We hunt them in open water and later on the frozen ocean, making use of nearly everything as either food or material. The meat and fat are bundled into large tuugtuq (meatballs) to store in underground food cellars, and in the past that meat sustained our dog teams as well. Good-quality hides of female walrus are stretched, split, cured and stitched to cover the angyapik (hunting boat). Walrus stomachs become heads for drums, and their intestines, ivory and whiskers are transformed into adornment and art. Our predecessors used the skins to make tough rope and covers for the nenglu (traditional house) and interior aargha (sleeping room). They spun walrus sinew into thread and carved the tusks into tools and sled runners.
I am a whaling captain like my grandfather, granduncles and father before me, and I serve on the Alaska Eskimo Whaling Commission. Traditionally, the captain prepared for whaling in a religious way, using charms, special songs and rituals that showed the great respect we feel for this animal. While these rituals are no longer practiced, strict hunting protocols and the responsibility of the captain remain unchanged. A bowhead whale is so immense and powerful that hunters, even though armed with modern weapons, are really at its mercy. We use skin-covered boats and sails rather than motors during the approach, keeping absolute silence, because whales have a very sharp sense of hearing. But they know we are there even if there is no sound. That is why we say that a whale decides to let itself be taken, not the other way around. One whale provides an abundance of food that is shared with families on the island and across Alaska.
Our hunting lifestyle has never been harmful to the animal species. Nature has her own way of opening up the ice and sea for us or withholding access. During storms we have to stay at home and wait for a change. When the weather is nice, the conditions may still not be right for going out, even if walrus are floating by on top of the ice floes. Sometimes we will be punished this way if we've failed in our respect. But as long as the creatures make themselves available to us, we will gather them for food and traditional needs.
Community and Family
The people of the island have close ties to the Yupik communities of Ungaziq and Sireniki on the Siberian coast, and we speak dialects of the same language. Before the cold war began in the late 1940s, our families traveled back and forth to visit, trade and seek marriage partners. The forty-mile trip took a full day in a skin boat using sail and paddles. Visits resumed in the 1980s after glasnost took hold in Russia, and now with a fast powerboat and calm seas, the crossing takes only two or three hours.
Some of my best memories from childhood are of traveling with my dad. He had a wonderful dog team, and in the wintertime we would go on the sled to trap white fox. Even in the summer we'd take it across the gravel and tundra. When I started raising a family I did the same thing. We would hitch up a team of twelve dogs to pull our heavy sled, which was nine feet long with steel runners. As a child you really look forward to going out with your parents and elders for food gathering and hunting, because you want to learn.
I sometimes think of early days when everyone was living in nenglut (traditional houses). They would go seal hunting on the ice, pulling whale baleen toboggans behind them to bring back the meat. You had a backpack and a rifle slung over your shoulders and an ice tester to see where it was safe to walk. You had to observe the ice and the direction it was moving, making sure not to get caught on an outgoing current. Boys were doing all that by the age of ten or twelve, and by fifteen you had to know everything. Your parents and elders made sure you were ready, or you weren't allowed to go alone.
Our culture is changing rapidly in some ways, more slowly in others. Fluency in the Yupik language is declining in the younger generations, although among the older people our daily conversation continues to be in Yupik. There is less respect among some young people now for their parents and elders, too much television and video gaming, problems with drugs and alcohol. We need to find a balance between traditional and modern ways, and I believe the best way to do that is through education. If you can be successful in your formal education, you will be in a strong position to help preserve your Yupik heritage. I'm glad to see so many young people still going out with their families to the places where we have always hunted and fished, even if now they travel on machines instead of on foot or by dog sled. They are still eating the same foods that we have always gathered and staying connected to our land and way of life.
Ceremony and Celebration
The remoteness of the island has helped to sustain some of the ways of our forebears. The practices of atuq and aghula (Yupik drumming, singing and dancing) were never interrupted, despite the introduction of Christianity, and people continue to compose new songs and motions. Both communities on the island hold dance celebrations where we welcome visitors and performers from mainland Alaska, Russia and beyond. Other ceremonies are more family-oriented, marking life events such as marriage and the birth and naming of a child. When a young person catches his first seal, a special small celebration is held to share the catch with relatives, making sure that everyone gets a taste. The same thing happens with your first bird.
Many of the former ceremonial practices pertained to hunting, especially whaling. To prepare for the season, a captain would use certain songs that were specific to each clan. The purpose was to please the whale spirits. When the hunters captured a whale, the boats would come back in a line with the successful captain and crew in front. Everyone was deeply thankful, and they celebrated by feasting, singing and dancing. That feeling of appreciation and gratitude for the food that has been provided is just as strong today, even though our beliefs and customs have been modified.
The Yupik culture has a very long, rich history, and at the Smithsonian you will see artifacts that our ancestors created hundreds or even thousands of years ago. Today many of the island's residents are world-renowned Native artists whose work is shown in national and international museums and art galleries. Some of the ivory they use comes from archaeological sites, and this material, crucial to sustaining life generations ago, is equally important today because of the income generated by art sales. But much more than that, their work is a celebration of our culture, heritage and continuing way of life.
Tags: St. Lawrence Island Yupik, Yupik, Alaska Native, Indigenous, Smithsonian Arctic Studies Center in Alaska
Quinhagak Grass Bags
Coming soon: The Yup'ik tradition of grass harvesting, processing and weaving in Quinhagak, Alaska
How did the culture of newly freed African Americans lead to the creation of Jazz?
The cultures of newly freed African Americans have had one of the greatest impacts on the music industry to date. The cultures they carried from their ancestors and their plantation families aided the impact they had on jazz.These cultures not only opened up opportunities for blacks but it allow for whites to seek interest in the same musical style.
The new opportunities were brought over to the United States when slavery first became popular in the mid 18th century. These opportunities were brought to the table when African American music roots were exposed on plantations and even after the end of the slave trade. Their musical cultures consisted of a lot of different features that the United States hadn't particularly heard before the beginning of Jazz in the late 19th century.
Jazz after its initial debut was seen as out of the ordinary. However, with time it gained a huge following of African Americans and even whites, The importance of its huge success was the cultural diversity within its listeners and performers, Whites and Blacks were often not allowed to view things the same or even be in the same room therefore allowing for performance of jazz to be difficult. Hence why Black and Tan bars became a thing after the prohibition arose as well as stricter segregation laws. Blacks and Whites came together to create underground bars for live performances and to have the availability of alcohol.
The importance of African Americans and whites coming together during this allowed for the cultures of their music to flourish and to be exposed to society. When allowing for this exposure it lead for whites to listen, understand and see how much people enjoyed the sounds of the African American music scene.
Sculpting Walrus Ivory videos
Walrus ivory is a precious sculptural material that for millennia has been carved into a nearly endless variety of forms essential to Arctic life, from harpoon heads to needle cases, handles, ornaments, buckles and many more. Naturalistic and stylized figures of animals and humans were made as charms, amulets and ancestral representations. Carvers today bring this conceptual heritage to new types of work.
During a week-long residency organized by the Arctic Studies Center at the Anchorage Museum in 2015, Alaska Native carvers Jerome Saclamana (Iñupiaq), Clifford Apatiki (St. Lawrence Island Yupik) and Levi Tetpon (Iñupiaq) studied historic walrus ivory pieces from the Smithsonian's Living Our Cultures exhibition and Anchorage Museum collection, and demonstrated how to process, design and shape walrus ivory into artwork. Art students, museum conservators, school groups, local artists and museum visitors participated throughout the week. Also, a two-day community workshop in Nome was taught by Jerome Saclamana and hosted by the Nome-Beltz High School. The video set presented here introduces the artists and document the materials, tools and techniques they use to make walrus-ivory artwork. An educational guide with six lessons is included below pair with the videos, along with links to a selection of Iñupiaq and St. Lawrence Island Yupik objects from the Smithsonian collections that were carved from walrus ivory.
Tags: Iñupiaq, Inupiaq, Eskimo, ivory, walrus, carving, carver, carve, Native art, museum, education, St. Lawrence Island Yupik, Yupik, Smithsonian Arctic Studies Center in Alaska
Re-Imagining Migration DC Seminar Series, 2019-2020: Session 1
What does it take to prepare our youth for a world on the move with quality?
This collection is the first in a series of four created to support the Re-Imagining Migration DC Seminar Series, held between December 2019 to 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.
Thank you to Elizabeth Dale-Deines, Phoebe Hilleman, and Carol Wilson of the Smithsonian American Art Museum for the in-gallery activity and supporting content.
National Art Education Association Webinar:
This collection was created to complement a National Art Education Association (NAEA) webinar, "Constructing Curriculum with the Smithsonian" (December 11, 2019) featuring resources from the National Museum of African American History and Culture, the National Portrait Gallery and the Smithsonian Learning Lab.
The webinar features inquiry-based strategies in examining the American experience depicted through portraiture and unpacking the context of historical narratives communicated through art with students.
This collection was created in collaboration with Briana Zavadil White (National Portrait Gallery) and Candra Flanagan (National Museum of African American History and Culture).
Iñupiaq Lessons: Language and Culture
The Alaska Office of the Smithsonian's Arctic Studies Center hosted an Iñupiaq language and culture seminar in January 2011, bringing together eight fluent speakers: Sylvester Ayek, Bernadette Alvanna-Stimpfle, Alvira Downey, Herbert Foster Sr., Willie Goodwin Jr., Jana Harcharek, Faye Ongtowasruk and Rachel Riley. They met for four days to discuss Iñupiaq cultural heritage objects in the Smithsonian exhibition Living Our Cultures, Sharing Our Heritage: The First Peoples of Alaska at the Anchorage Museum.
During the seminar, the Iñupiaq language was documented, including three different dialects, and language and culture teaching materials were written for use in schools and homes throughout Alaska and beyond. Six objects from the Smithsonian collections – with links below – are featured in the guide and lessons presented here. These resources pair with six video lesons that offer teachers, students, parents and lifelong learners access to Iñupiaq language and lifeways.
Tags: Alaska, Native art, museum, education, language, Indigenous, Iñupiaq, Inupiaq, Smithsonian Arctic Studies Center in Alaska
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
Iñupiaq Language and Culture videos
The Smithsonian Arctic Studies Center hosted a language and culture seminar at the Anchorage Museum in 2011, bringing together eight fluent Iñupiaq speakers for four days to discuss cultural heritage objects from their region in the Smithsonian exhibition Living Our Cultures, Sharing Our Heritage: The First Peoples of Alaska at the Anchorage Museum. This video set presents a range of information about life in northwest Alaska for the Iñupiaq people: hunting tools used for living from the land and sea to ceremonial items used at celebrations and gatherings to everyday clothing to cultural traditions and values. The videos are in Iñupiaq with subtitles in English and Iñupiaq, for following along in both languages. An educational guide with six lessons is included below, along with links to objects discussed from the Smithsonian collections.
Tags: Alaska, Native art, museum, education, language, Indigenous, Iñupiaq, Inupiaq, Smithsonian Arctic Studies Center in Alaska
Roman Mosaics
Collection of examples of Roman Mosaics and lesson plan for creation of garden mosaics.
Roman Mosaics:
Day 1: powerpoint/ history of Roman Mosaics, begin planning, paper design
Day 2: group makes a design on contact paper with tiles
Day 3: make mosaics in the lab
Day 2 Directions:
Circle Map
Write the words: What is a Roman mosaic? in the center circle. Fill circle map with at least 10 words that define and describe a Roman mosaic in the outside circle. You can use the i-pad to access Google Classroom to review the information from the powerpoint we viewed in class.
Day 2:
Step 1:
- Use the sample bag of tiles to figure out what color tiles you need.
- Write the number of tiles your group estimates that you will need to complete your mosaic in the blanks below. You may make changes at this time to your design based on colors available.
_____ black _____ dark blue _____ orange
_____ white _____ teal blue _____ lavender
_____ red _____ yellow
Step 2:
- After you have estimated the amount of tiles you will need of each color, choose one member of the group to take their paper with the numbers listed and go to the table to count tiles out and put into 1 ziplock.
- Next, use your rough draft to arrange tiles.
- Create border (1-2) colors first.
- Then, create center design (3-4) colors.
Step 3:
- Put contact paper with tiles inside clear tray.
- Fold back ½ sheet of contact paper circle, fold over, arrange border tiles on half sheet, Remove rest of contact paper, place the rest of the border tiles on second half of contact paper. Save paper back of contact paper to press down and even out after placing tiles.
- Don't forget to use a pencil to measure the distance between tiles (you should be able to fit a pencil between tiles).
Day 3:
- Carefully remove contact paper with mosaics from plastic tray and set aside.
- Mix cement in clear tray, 8 cups of cement to 1 cup of water, start with ½ a cup, then add gradually/not all at one time, may not need whole cup of water, stir until mixed evenly
- When cement starts to thicken smooth it out on top
- Use your pencil to estimate the center of the circle, push pencil down in center
- Begin transferring tiles to top of cement, do not press them into the tile until all of your border and design are complete
- After all tiles are transferred and you are happy with how it looks, use the eraser on your pencil to push tiles down gently, slowly a little bit at a time
- If it starts getting dried out, spoon a little bit of water onto the top and smooth out
- If it gets too wet, you can use a paper towel to soak up excess water
Rubric: Total 20 points
_____ 5 following directions of procedure
_____ 5 arrangement of tiles
_____ 5 group participation
_____ 5 safety in the lab/lab sheet completion/circle map
Curation...The Latest (and Equally Important!) C for Education
This collection is a curated collection of images that can be used with a lesson plan on curation. Each of the images has some possible connection to a social justice theme and the question asked by the creator of the collection is, "How might we approach conversations about curation and social justice?" Each of these images adds a unique and interesting dimension to a conversation about curation, the people whose stories are selected for view, and how those stories are empowered and/or disempowered by the stories that they are surrounded by. How do we make decisions about these topics? What do we do when we are asked to include in a curated collection pieces that change the story we might want to tell? How do we deal with the multi-faceted stories and sometimes contradictory stories of the people we select for our collections?
It is important to ask these questions and have dialogues with students about how we come to our conclusions, make our decisions, and wrestle with these concepts. In a world of tweets and ever expanding stories/information it is important sometimes to talk about how we work with the realities of physical spaces where there isn't always enough wall real estate to highlight everyone all of the time. In those situations, how decisions are made, who is brought to the forefront (and who is not), and how our own beliefs/biases/views of the world play into those decisions all matter.
How might you curate this collection in many ways? Who is still missing and why does it matter that we ask the questions at all?
While this is intended to be a companion collection to a lesson on curation, the questions above may stand on their own. This collection is intended to be the beginning of a conversation, and not a stand alone collection; however, the lesson is also available in the collection as a downloadable PDF.
The Monsters of Our Minds or The Monsters of This Earth
For decades humans have depicted art in various forms that consist of monsters. This made me ask myself; what exactly is a monster? These pieces of art consist of images that their creators describe as monsters. I am going to delve in to the history behind these objects and symbols to figure out if they are really monsters or if our ideas of what makes an object or a person a monster skewed.
Paleolithic Art/paintings on stone
The students learn about paleolithic art and the symbolism of the drawings. We will read about They end up painting their own on large rocks, to represent painting on cave walls.
Avery, S. (2014). Christina Rossetti: Religious poetry. Retrieved
Curtis, G. B. (2006). The cave painters: Probing the mysteries of the world's first artists. (2006). New York: Knopf.
Moorman, E., M. (2011). Divine interiors: Mural paintings in Greek and Roman sanctuaries. Amsterdam: University of Amsterdam Press.
"The Tempest" - Launching the play (See/Mood/Thematic ideas thinking routine) #SAAMteach
1. Divide students into small groups (2 or 3 works for me)
2. Assign each student a painting - - send them the link, and they access it through their own computer so that they are able to zoom in if they would like a closer look at a particular feature.
3. Ask students to complete the following thinking routine:
a. See - - an objective list of what they "see"
b. Mood - - ideas as to what mood or emotions these particular qualities or items evoke.
c. Theme - - broad ideas as to a potential theme/larger idea expressed by the work.
3. After completing this thinking routine within their small groups, the students take turns projecting their painting on the smart board and sharing their discussion highlights with their classmates. We start to make a random list (like a "Wordle" forming) on the board of these "theme" ideas."
4. By the time we finish with the last painting/photograph/work of art - - we have a "Wordle" on the board that somewhat represents or hints at many of the thematic ideas expressed in "The Tempest."
5. I then complete a standard PowerPoint introduction to the play, but noting the similarities between many of their ideas expressed through their interpretations of the works of art, and Shakespeare's larger ideas as presented in "The Tempest."


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Moncarapacho, Faro, Portugal
Deze geheel ommuurde luxe bungalow beschikt over 2 ruime slaapkamers, 3 badkamers, ruim terras en tuin, barbecue, sauna en een prive zwembad. LOVERSNEST is...
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SERENDIPITY ... a happy discovery made by accident ..
Casa Serendipity is a little piece of paradise in the Eastern Algarve .. a three bedroom , four bathroom house tucked away in the middle of olive , orange and almond groves, it is a peaceful haven of serenity !
The three bedrooms are all on the ground floor and each have double beds , two are en-suite . The kitchen is modern and well equipped and there are spacious living areas for watching TV and dining indoors . There is internet in and around the house . Outside there is a swimming pool is in a walled courtyard , a separate BBQ area and covered and decked terraces to the front and back of the property. Also a large lawned garden with shady pagodas to relax beneath .
Some of the most exquisite beaches in Europe are within a few kilometres, the Ria Formosa's curious waterways that bring flocks of flamingos to it's shores. Situated close to Fuzeta , Tavira and Olhao , each of which has it's very own charm offering the simplest of cafes serving the freshest of fish from a tin can barbecue, local firewater Figo with coffee, chilled Sagres with grilled prawns and oysters, kitesurfing, dolphin watching.. or just chilling !
We think it's a very special place....
I lived and worked all my life in London in the photographic business, until seven years ago when i decided to make some serious changes! To my delight I found this secret corner of Europe and live happily here all year round, however I do have family in America and we relish the opportunity to come together whenever we can, somewhere new and exciting .. so I offer my home here for exchange and hope that we can find some like-minded folk who are happy to join in the adventure! Please don't hesitate to contact me with any queries not covered in the advertisement, I will be more than happy to help!
Casa Serendipity is in semi a rural position, very tranquil but not isolated .. orange groves and almond trees, and the Atlantic beaches that stretch unspoiled for many many miles. Just a few kilometres from the villages of Moncarapacho and Fuzeta in the Easter Algarve and a 30 minute drive to Spain, less than two hours to visit Seville and two and half hours to the beautiful city of Lisbon. The nearest airport, Faro is a 30 minute drive.
Deze geheel ommuurde luxe bungalow beschikt over 2 ruime slaapkamers, 3 badkamers, ruim terras en tuin, barbecue, sauna en een prive zwembad. LOVERSNEST is...
It is a modern ground floor 2 bedroom apartment with own balcony and view of swimming pool. One bedroom has a double bed and the second has two single beds....
This is our vacation home, it is set within the exclusive Lagos Marina overlooking the boats Our light and modern two-bed apartment is the perfect spot to...


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Tonight's ring is made out of string that came from bags of tea. I call it the "Natural Tassel Ring". The tassels are reminiscent of a scene from Robin Hood that I love. I recently watched that movie with April Bachtel over Thanksgiving break. It was awesome!
Thanks for reading, Goodnight
Materials: String
Dimensions: 2.25 x 2 x .25 inches


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Osibanjo Tasks NBA On Justice Administration
Vice President Yemi Osibanjo has tasked the Nigerian Bar Association (NBA) to be more proactive in the reform of the administration of justice system in the country.
Osibanjo Tasks NBA On Justice Administration
During a question and answer session in the on-going 2018 annual general conference of the NBA, Professor Osibanjo said strong institutions like the NBA can ensure proper conduct of its members.
Professor Osibanjo expressed concern that Nigerians are no longer patriotic because there is a moral decay in the society, which has become systemic. He said the country must ensure that there are sanctions for misdeed, but noted that administration of justice is ineffective and needs to be reformed.
While highlighting the gains of the Economic Recovery And Growth Plan (ERGP), the vice president said that a huge number of the population are suffering from extreme poverty. He explained that government is taking steps to alleviate their plight.
Osibanjo maintained that successive administrations failed to invest in infrastructure but the Buhari administration is now making investment in critical areas of the economy.


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HARIBO jellies – the ingredients
HARIBO makes high demands with regard to the quality of basic ingredients used in their products. Only absolutely perfect raw materials are used in HARIBO products. Jelly products are made from a mixture of glucose syrup (makes them transparent), sugar and dextrose (for sweetness) and gelatine (for the "chew"). Added to this mixture are fruit and plant extracts, flavours, starches and a little citric acid.
Gelatine – the alternative to Gummi arabicum
Since the eighties, HARIBO have generally been using gelatine in place of the Gummi arabicum which had been used most frequently as a basic ingredient until this time. Gelatine contains neither fats nor carbohydrates.
Starch and agar-agar
Some jelly products are also made with starch and agar-agar which means that these products can be enjoyed by vegetarians.
Since the end of the eighties, HARIBO products have obtained their colourful appearance as a result of the use of fruit and plant extract concentrates. Mixtures containing fruit preparations such as blackcurrants, oranges, lemons, elderberries, red currants, aronia, grape, spinach, nettle, passion fruit, mango, carrots, kiwi and apple produce the necessary colours.
HARIBO Double deposited
HARIBO double deposited products are made up of a foam and jelly combination, like the famous fried eggs from Starmix.
HARIBO combination products
HARIBO combination products are made from sugar, brown sugar syrup, gelatine, glucose, fruit and plant extract concentrates as well as flavourings, combined with liquorice. Particularly popular are the multi-layered poured combinations of fruit gum confectionary and foam sugar mass.
HARIBO wine gums
HARIBO wine gums are made from sugar, gelatine, glucose syrup, dextrose (grape sugar), a small proportion of wine and the addition of flavourings and colourings. The tiny proportion of alcohol in the wine is boiled away completely during production.
The production process
How the GOLDBEARS get into the bag


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Onome Ebi scored in Henan Huishang's 2-1 loss to Changchun Dazhong in a Chinese Women's Super League game on Saturday.
Henan, who suffered back-to-back defeats to Shanghai and Wuhua, failed to recover from their poor run of results in recent matches.
The visitors, on their part, were eyeing their second successive win in Zhengzhou following last week's 1-0 win over defending champions Dalian Quanjian.
Goals from Ren Guixin and Pang Fengyue ensured Changchun secured the important victory, but the Nigerian got a consolation for her side from the penalty spot at the Xiannongtan Stadium.
The latest goal means Ebi, who played the duration of the match, now has scored three league goals in six appearances for Henan this season.
The result leaves Henan in the sixth position on the Chinese top-flight log with four points from six games - just three above the drop zone.


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"Overset in the Storm near the Isle of Sholes"
printed on Thursday, 15 Sept 1735, we can watch the maritime town struggle to gather and digest news of a calamity at sea. First, the Boston Post-Boy:
Here's the 15 Sept 1735 Boston Gazette:
COMING UP: Picking up the pieces.
Last Monday Night we had a hard Storm, the Wind from N. E. to S. E. in which sundry Vessels were drove on Shoar in the neighbouring Ports . . .This Offin Boardman (1698-1735) was the grandfather of a man of the same name who commanded a privateer during the Revolutionary War and lived on Historic New England's Spencer-Pierce-Little Farm after 1796.
We hear, that a Sloop belonging to Newbury, one Offin Boardman Master, bound from Casco-Bay to this Place, having a Raft of Masts at her Stern, was overset in her Passage, on Monday Night last, and thirteen People drown'd, being all the Persons on board, Nine of them were Passengers; she was carried into the Isle of Shoals last Wednesday.
Here's the 15 Sept 1735 Boston Gazette:
Monday Night last in the Storm Offin Boreman bound from Casco to Newbury in a Sloop laden with Lumber, was overset in the Storm near the Isle of Sholes she had on board 8 or 10 Passengers, some belonging to this Town, among whom were three Married Women, all lost; we have heard the Names of some of 'em but not with the certainty as to mention 'em. Mr. Boreman has left a Wife and 3 or 4 Children, and had on board with him a valuable Negro.That evening came the Boston Evening-Post:
Monday Night last we had a very severe Storm of Wind at N. E. which did some Damage to the Shipping in our Harbour . . .A week later, the 22 Sept 1735 Boston Post-Boy finally provided specifics:
The same Night a Sloop coming from Casco-Bay, Offin Boardman of Newbury Master, was overset near the Isle of Shoals, and all the People drowned. 'Tis said there were on board, (besides Three Men belonging to the Sloop,) Ten Passengers, some of which belonged to this Town, but tho' several Sloops came in Yesterday from Casco-Bay, yet we cannot get a particular Account of their Names. We hear that the Sloop has been since found, and is towed into the Isle of Shoals.
We have now certain Information, That in the Sloop which was overset in the violent Storm we had last Monday Night was Se'n-night, as mention'd in our last, there were but Eight Persons, all of whom were drowned, viz. Offin Boardman, Master, Thomas Coker and Edmund Pilsbury, all of Newbury; a Man belonging to the Sloop, whose Name was cannot learn; Mr. James Jackson of Boston, Founder; the Wife of Nathaniel Lock, the Wife of John Sweet, and the Wife of William Bucknam, all of Casco-Bay.At the Sign of the Brazen Head in Boston, Mary Jackson was left a widow with two sons. William was four years old, and James was only four months.
COMING UP: Picking up the pieces.


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Technical Service Manager ? Grain Processing (Midwest Region)
That's the opportunity you'll find here. At DuPont IndustrialBiosciences, we are changing the world and having fun doing it. From the foodswe eat, to the energy we use, to the clothes we wear, and much more, we areutilizing the power and intelligence of nature to develop new products andprocesses that improve the quality of our lives. DuPont offers an excellent benefits package that begins on yourfirst day of employment. This includes a generous 401k match, health and dentalinsurance, 15 days of vacation, a variable bonus plan, and much more! DuPont Industrial Biosciences is a leader in three strategicareas: BioRefineries, BioActives and BioMaterials. We leverage our cutting-edgeprotein engineering expertise to develop sustainable solutions for the emergingbio-based economy. As one of the leading science companies in the world, DuPontIndustrial Biosciences offers an informal, highly creative work setting, inwhich high team spirit, open communication, and environmental responsibilityare considered company hallmarks. We are looking for an exceptional Technical Services AccountManager ? Grain Processing to be responsible for the following tasks: Providing technical service/support to the Fuel Ethanol andCarbohydrate Processing customers through: Supporting
and documenting product trials. Assisting
the customer with operational optimization and troubleshooting. Providing
data analysis and interpretation. Providing
customer training. Assisting in
the sales process through all of the above. Coordinate sales and technical service activities with resourceswithin the company by: Providing
documented trial results, review, and reporting on existing and new
products. Assist with
product performance issues. Review and
report project results. Interpret
project data and provide feedback. Assist in product development projects by: Assist in
developing product performance criteria. Develop
field scale trial plans. Provide
on-site trial assistance. Report and
interpret data.Qualifications:You are well qualified if you have the following education, experience, skills and attributes: B.S. in Engineering disciplines, Chemistry, Microbiology, Biochemistry, or a related field.Industrial plant and/or laboratory experience, with a hands-on emphasis strongly preferred.Experience with statistical analysis of large data-sets and reporting.Strong capabilities in Microsoft Excel.Good record-keeping skills and exceptional attention to detail.Excellent written and oral communication abilities are required.The successful candidate must be motivated and creative with strong problem-solving and critical thinking skills.Experience with customer interfacing and/or presentation of technical data.Desire to work in a multidisciplinary team and capability of working independently.Self-starter; independent achiever and highly motivated with good organizational skills.Willingness to travel up to 50% – this position will be home office based with customers in primarily the Midwest region.


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It's that time of year again when we stop and give praises to God for all the blessings He has so freely given to us- family, good health, and above all Jesus Christ!
This year I am also grateful for YOU! All of you who have taken time out of your busy schedules to come shop with me in-person at a vendor/craft fair has meant the world to me. From the beginning I have believed that "teamwork makes the dream work" and YOU are a part of that team! Your support and input help me to create bath and body products that you and your loved ones will fall in love with and want to use over and over again! Please don't hesitate to contact me with new ideas in what you are wanting in your skincare routines- I'd love to hear from you!
Also for all of you who have children, or just love to color and be creative yourself, enjoy this free printable image below to celebrate this day!
And if I've not said THANK YOU enough, enjoy this free $2.00 OFF COUPON. Simply print it out or present it to me on your phone at this weekend's Small Business Saturday Holiday Fair at Loray Mill in Gastonia, NC taking place from 9am-2pm! (Details on the EVENT CALENDAR page)
Also be sure to come find Suds Me Up Buttercup at any of the upcoming shows taking place in December (For complete details always visit the "EVENT CALENDAR" page on this website!
SATURDAY, NOVEMBER 30 (9am-2pm)
* Loray Mill Small Business Saturday- Gastonia NC
SATURDAY, DECEMBER 7 (10am-4pm)
* Drayton Mills Holiday Craft Fair- Spartanburg SC
SATURDAY, DECEMBER 14 (9am-4pm)
* Cuthbertson High School Holiday Show- Waxhaw NC
FRIDAY, DECEMBER 20 (12noon-5pm)
* 4th Annual Christmas Vendor Fair- Statesville NC
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Suds Me Up Buttercup offers handmade artisan soaps and bath products for women, men, and children of all ages. Perfect for spoiling yourself or to give a special treat to those you love! Visit us online at http://sudsmeupbuttercup.com and don't forget to join the mailing list as well for special goodies throughout the year.
December 2019
Do you love photography? Do you enjoy seeing light shined on the dark things of this world? Do you admire God's creation and the beauty found within it? If so, be sure to support my creative side at KRISTY MARIE PORTRAITS by visiting my online portfolio at:


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I love bash. It has served me well and is an essential component of av as we discussed in a previous post. A couple of years ago, I got very annoyed in the lack of case-insensitive tab completion. Lets take this simple example: So bash here isn't going to complete to 'Picture' because its case-sensitive. So, enter zsh. It offers case-insensitive tab completion and with oh-my-zsh a host of other awesomeness.
I'm sure five times a day, you download some code in some form of compressed file format. Could be a .zip, or a .tar.bz2 or a .tar.gz, maybe its even a .7z. For me, its almost everyday and the mental logic goes like this: 1) Downloaded some file off the Internet 2) 'ls -al' 3) Looks like a zip, so I'll use 'unzip' And then if it happens to be a .
I've been grappling with this project for years now and figured I would share the progress so far. We will leverage this work as we tackle Deep Learning over the course of 2016. Ever have a project with stuff everywhere? Some java stuff, a go application that was hacked up on a half-day, some mysql shortcut commands in the readme, a superfast CUDA library with test apps, etc… all in one git repo?


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By Floyd Godfrey, LPC, CSAT candidate.
Although some guys claim to use sex or pornography as a leisure pastime, others report that they are hopelessly addicted to it. When this holds true, their spouse will experience emotional trauma. Women are left with doubts associated to their self-confidence as well as regarding the relationship. Identifying whether your spouse is addicted to sex is an essential concern.
Normally your husband is the one that will know for himself whether or not he is addicted, but there are addiction signs you could look for. The following is very common:
1. Does he make efforts to quit, also promises, yet keeps returning to pornography or sex?
2. Does he keep using pornography or sex when it contradicts his ethical or religious convictions?
3. Does he make attempts to hide the behaviors, or does he lie to others regarding the behaviors?
4. Does he frequently appear engrossed or disengaged when he is not engaged sexually?
5. Has your spouse ever before been caught using pornography or engaging sexual activity at improper times or places-- like at the office?
6. Has he ever missed vital activities as an outcome of pornography usage (e.g., spiritual tasks, family members outings, unique occasions, visits)?
7. Have you observed that he typically appears a lot more disconnected with you or with good friends?
If your husband has a dependency to pornography or sexual behavior, you'll see that emotional changes have taken place over time. These changes progressively increase. However, there is hope. He can free himself of this addiction and find renewed freedom in his life and in your relationship.
It's not a simple process and takes time. In addition, your own healing process as a woman will take time. It will require patience, education, and lots of hard work. Most couples in recovery will also seek out professional counseling as a part of this process.
Call Family Strategies Counseling Center for a complimentary 15-minute appointment with one of our therapists trained in sexual dependency in Mesa AZ (480) 668-8301.