artifacts and identity
sharonkuhow do artifacts such as songs, grocery stores, fishing tools, etc help Naluwan people claim their identities (cultural, professional, social, personal?)
how do artifacts such as songs, grocery stores, fishing tools, etc help Naluwan people claim their identities (cultural, professional, social, personal?)
There are manu artifacts mentioned in your fieldnote--songs, stories, fishing tools, grocery stores, etc. How do you analyze these artifacts--why and how were they constructed, used? What are the social, economic, cultural meanings/functions of these artifacts? And how have these artifacts helped construct the sense of place and identity of the Naluwan people?
A coalition of churches, synagogues, mosques, and cultural organizations located in the Inland Empire. Unfortunately, without any up-to-date number of members in this coalition.
For the org. there is a spiritual connection linking the desert landscapes and religious beliefs. Their primary focus is congregating more groups around environmental hazards in desert lands.
The organization is looking for a “new dimension and depth” in the discussion about the environmental crisis. Engaging in different fields:
Desert Stewardship Project is an interfaith coalition dedicated to protecting the deserts of California.
The process of designing curriculum is quite useful as it details how different activities correspond to learning goals in science, mathematics, and technology. Fig. 3 describes the steps: selecting content through content specialists in the POAC team, making a curriculum outline, individual meetings with content specialists, and making the lesson plans. I really like the activities they designed, such as comparing different mask materials and how they protected against differently-sized viruses. They were also given time to research career pathways and present on epidemiology careers, a step that invites students to imagine career pathways.
I realize the scope and audience of this paper is different, but I am so curious about how the Imhotep Academy created a setting that encouraged underrepresented students to participate and speak up, given that they cite evidence of how difficult that can be. How did they choose participants?
Having read Freire’s Pedagogy of the Oppressed recently, I am thinking about his approach to curriculum design that is based on a feedback loop between would-be learners and would-be educators. The roles of learners and educators aren’t fixed. Content development is not done beforehand just by content specialists but in an iterative process with multiple feedback loops. Since very few research teams have the time or the resources to deploy Freire’s rigorous approach, I am not surprised that most curriculum development does not follow the route. And educators are working with former experiences anyway. So I am curious about how the authors’ previous experiences shaped their approach to curriculum design?
A context for this paper is the controversy on the proposed revisions to the California math curriculum that conservative media outlets argue “waters down” calculus–a cherry topping on the college admissions cake–to privilege data science in middle-school grades. Education researchers contend that apart from physics and engineering majors, not many colleges actually require calculus for admissions (many private institutions do), and that the relevance of advanced calculus for college preparation is overrated.
National Commission on Excellence in Education ‘s 1983 report Nation At Risk: the need for a new STEM workforce specializing in computer science and technology
National Council on Mathematics 2000 guidelines for preparing American students for college in Common Core Mathematics
Stuck in the Shallow End: Virtual segregation; Inequality in learning computer science in American schools focusing on Black students