Maine Memory Network

Jews in Maine

Grade Level: 6-8, 9-12, Postsecondary Content Area: Social Studies
This lesson presents an overview of the history of Jews in Maine and the U.S., including some of the factors that led to Jewish immigration to the U.S., examination of the prejudice, discrimination and anti-Semitism many Jews have experienced, and the contributions of Jews to community life and culture in Maine.

Sporting Maine

Grade Level: 3-5 Content Area: Health Education & Physical Education, Social Studies
This lesson plan will introduce students to myriad communities in Maine, past and present, through the universal lens of sports and group activities. Students will explore and understand the history of many of Maine’s recreational pastimes, what makes Maine the ideal location for some outdoor sports, and how communities have come together through team activities throughout Maine’s history.

Irish and Ulster Scots in Maine

Grade Level: 6-8, 9-12, Postsecondary Content Area: Social Studies
This lesson presents an overview of the history of the Irish and Ulster Scots/Scots Irish in Maine and the U.S., including some of the factors that led to their immigration to the U.S., a look into the prejudice and discrimination many Irish and Ulster Scots/Scots Irish experienced, and the contributions of Irish and Ulster Scots/Scots Irish to community life and culture in Maine.

Primary Sources: Maine Women's Causes and Influence before 1920

Grade Level: 6-8 Content Area: Social Studies
This lesson plan will give students the opportunity to read and analyze letters, literature, and other primary documents and articles of material culture from the MHS collections relating to the women of Maine between the end of the Revolutionary War through the national vote for women’s suffrage in 1920. Students will discuss issues including war relief (Civil War and World War I), suffrage, abolition, and temperance, and how the women of Maine mobilized for or in some cases helped to lead these movements.

Building Community/Community Buildings

Grade Level: 6-8 Content Area: Social Studies
Where do people gather? What defines a community? What buildings allow people to congregate to celebrate, learn, debate, vote, and take part in all manner of community activities? Students will evaluate images and primary documents from throughout Maine’s history, and look at some of Maine’s earliest gathering spaces and organizations, and how many communities established themselves around certain types of buildings. Students will make connections between the community buildings of the past and the ways we express identity and create communities today.

Longfellow Studies: The Acadian Diaspora - Reading "Evangeline" as a Feminist and Metaphoric Text

Grade Level: 6-8, 9-12 Content Area: English Language Arts, Social Studies
Evangeline, Longfellow's heroine, has long been read as a search for Evangeline's long-lost love, Gabrielle--separated by the British in 1755 at the time of the Grand Derangement, the Acadian Diaspora. The couple comes to find each other late in life and the story ends. Or does it? Why does Longfellow choose to tell the story of this cultural group with a woman as the protagonist who is a member of a minority culture the Acadians? Does this say something about Longfellow's ability for understanding the misfortunes of others? Who is Evangeline searching for? Is it Gabriel, or her long-lost land of Acadia? Does the couple represent that which is lost to them, the land of their birth and rebirth? These are some of the thoughts and ideas which permeate Longfellow's text, Evangeline, beyond the tale of two lovers lost to one another. As the documentary, Evangeline's Quest (see below) states: "The Acadians, the only people to celebrate their defeat." They, as a cultural group, are found in the poem and their story is told.

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.

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.

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.