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Keywords: school groups

Historical Items

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Item 23360

Staff of Biddeford High School Olympian, 1924

Contributed by: McArthur Public Library Date: 1924 Location: Biddeford Media: Photographic print

Item 37061

John Bapst High School Orchestra, Bangor, ca. 1931

Contributed by: John Bapst Memorial High School Date: circa 1931 Location: Bangor Media: Photographic print

Item 13576

Hale's Corner School, Brooklin, 1898

Contributed by: Sedgwick-Brooklin Historical Society Date: 1898 Location: Brooklin Media: Photo transparency

Architecture & Landscape

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Item 151767

Portland Hebrew School, 1955

Contributed by: Maine Historical Society Date: 1955–1958 Location: Portland Client: Portland Hebrew School Synagogue Association Architect: Abraham Siegal

Online Exhibits

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Exhibit

Reading, Writing and 'Rithmetic: Brooklin Schools

When Brooklin, located on the Blue Hill Peninsula, was incorporated in 1849, there were ten school districts and nine one-room school houses. As the years went by, population changes affected the location and number of schools in the area. State requirements began to determine ways that student's education would be handled. Regardless, education of the Brooklin students always remained a high priority for the town.

Exhibit

John Bapst High School

John Bapst High School was dedicated in September 1928 to meet the expanding needs of Roman Catholic education in the Bangor area. The co-educational school operated until 1980, when the diocese closed it due to decreasing enrollment. Since then, it has been a private school known as John Bapst Memorial High School.

Exhibit

Navy Firefighting School, Little Chebeague Island

Little Chebeague Island in Casco Bay was home to recreational facilities and a firefighting school for WWII sailors. The school was part of a Navy effort to have non-firefighting personnel knowledgeable in dealing with shipboard fires.

Site Pages

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Site Page

Islesboro--An Island in Penobscot Bay - Schools

"District Seven school, known as the Parker school , had one of the best school houses in town. High School classes were taught in it."

Site Page

Strong, a Mussul Unsquit village - Village Schools

"Another era in education in northern Franklin County began. Next Page (Blue Ribbon School) Return to previous page Return to Online Exhibits"

Site Page

Historic Hallowell - Maine Industrial School for Girls

"1919Hubbard Free Library The purpose of the school was thusly defined: "STATEMENT - The Maine Industrial School for Girls is designed as a refuge…"

My Maine Stories

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Story

63 year Presque Isle High School Class Reunion
by Kathryn E Joy

What happens when there are no more reunions planned.

Story

Sister Therese Bouthot:Life of service as a Good Shepherd sister
by Biddeford Cultural & Heritage Center

From humble beginnings to playing a leadership role in the service of others

Story

Ted Truman (Throumoulos): A treasure trove of stories
by Biddeford Cultural & Heritage Center

A son of Greek immigrants’ insight into his entrepreneurial family, culture and life experiences

Lesson Plans

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Lesson Plan

Bicentennial Lesson Plan

How Do Communities Represent Themselves

Grade Level: K-2 Content Area: Social Studies
Students learn about historical and current flags of Maine and work in small groups to create flags to represent their classroom/school communities.

Lesson Plan

Longfellow Studies: Longfellow's "The Village Blacksmith" and "Whitman's Song of Myself" - Alternative Constructions of the American Worker

Grade Level: 9-12 Content Area: English Language Arts, Social Studies
Most if not all of us have or will need to work in the American marketplace for at least six decades of our lives. There's a saying that I remember a superintendent telling a group of graduating high-school seniors: remember, when you are on your deathbed, you will not be saying that you wish you had spent more time "at the office." But Americans do spend a lot more time working each year than nearly any other people on the planet. By the end of our careers, many of us will have spent more time with our co-workers than with our families. Already in the 21st century, much has been written about the "Wal-Martization" of the American workplace, about how, despite rocketing profits, corporations such as Wal-Mart overwork and underpay their employees, how workers' wages have remained stagnant since the 1970s, while the costs of college education and health insurance have risen out of reach for many citizens. It's become a cliché to say that the gap between the "haves" and the "have nots" is widening to an alarming degree. In his book Wealth and Democracy, Kevin Phillips says we are dangerously close to becoming a plutocracy in which one dollar equals one vote. Such clashes between employers and employees, and between our rhetoric of equality of opportunity and the reality of our working lives, are not new in America. With the onset of the industrial revolution in the first half of the nineteenth century, many workers were displaced from their traditional means of employment, as the country shifted from a farm-based, agrarian economy toward an urban, manufacturing-centered one. In cities such as New York, groups of "workingmen" (early manifestations of unions) protested, sometimes violently, unsatisfactory labor conditions. Labor unions remain a controversial political presence in America today. Longfellow and Whitman both wrote with sympathy about the American worker, although their respective portraits are strikingly different, and worth juxtaposing. Longfellow's poem "The Village Blacksmith" is one of his most famous and beloved visions: in this poem, one blacksmith epitomizes characteristics and values which many of Longfellow's readers, then and now, revere as "American" traits. Whitman's canto (a section of a long poem) 15 from "Song of Myself," however, presents many different "identities" of the American worker, representing the entire social spectrum, from the crew of a fish smack to the president (I must add that Whitman's entire "Song of Myself" is actually 52 cantos in length). I do not pretend to offer these single texts as all-encompassing of the respective poets' ideas about workers, but these poems offer a starting place for comparison and contrast. We know that Longfellow was the most popular American poet of the nineteenth century, just as we know that Whitman came to be one of the most controversial. Read more widely in the work of both poets and decide for yourselves which poet speaks to you more meaningfully and why.

Lesson Plan

Longfellow Studies: The American Wilderness? How 19th Century American Artists Viewed the Separation Of Civilization and Nature

Grade Level: 9-12 Content Area: Social Studies, Visual & Performing Arts
When European settlers began coming to the wilderness of North America, they did not have a vision that included changing their lifestyle. The plan was to set up self-contained communities where their version of European life could be lived. In the introduction to The Crucible, Arthur Miller even goes as far as saying that the Puritans believed the American forest to be the last stronghold of Satan on this Earth. When Roger Chillingworth shows up in The Scarlet Letter's second chapter, he is welcomed away from life with "the heathen folk" and into "a land where iniquity is searched out, and punished in the sight of rulers and people." In fact, as history's proven, they believed that the continent could be changed to accommodate their interests. Whether their plans were enacted in the name of God, the King, or commerce and economics, the changes always included – and still do to this day - the taming of the geographic, human, and animal environments that were here beforehand. It seems that this has always been an issue that polarizes people. Some believe that the landscape should be left intact as much as possible while others believe that the world will inevitably move on in the name of progress for the benefit of mankind. In F. Scott Fitzgerald's The Great Gatsby – a book which many feel is one of the best portrayals of our American reality - the narrator, Nick Carraway, looks upon this progress with cynicism when he ends his narrative by pondering the transformation of "the fresh green breast of a new world" that the initial settlers found on the shores of the continent into a modern society that unsettlingly reminds him of something out of a "night scene by El Greco." Philosophically, the notions of progress, civilization, and scientific advancement are not only entirely subjective, but also rest upon the belief that things are not acceptable as they are. Europeans came here hoping for a better life, and it doesn't seem like we've stopped looking. Again, to quote Fitzgerald, it's the elusive green light and the "orgiastic future" that we've always hoped to find. Our problem has always been our stoic belief system. We cannot seem to find peace in the world either as we've found it or as someone else may have envisioned it. As an example, in Miller's The Crucible, his Judge Danforth says that: "You're either for this court or against this court." He will not allow for alternative perspectives. George W. Bush, in 2002, said that: "You're either for us or against us. There is no middle ground in the war on terror." The frontier -- be it a wilderness of physical, religious, or political nature -- has always frightened Americans. As it's portrayed in the following bits of literature and artwork, the frontier is a doomed place waiting for white, cultured, Europeans to "fix" it. Anything outside of their society is not just different, but unacceptable. The lesson plan included will introduce a few examples of 19th century portrayal of the American forest as a wilderness that people feel needs to be hesitantly looked upon. Fortunately, though, the forest seems to turn no one away. Nature likes all of its creatures, whether or not the favor is returned. While I am not providing actual activities and daily plans, the following information can serve as a rather detailed explanation of things which can combine in any fashion you'd like as a group of lessons.