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History Social Science Framework- This document lays out what must be taught in each grade level. It was revised in 2016. (See below for PDF version.)

History Social Science Framework, Executive Summary. (click to access)

What you need to know about the HSS framework and standards- This is an article. (click to read)

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Using the HSS framework, complete the HSS Scope and Sequence table.

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This is the table I shared. It includes a link to the Case Study

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Redlands EDUC 607 Fall 2018 Digi Journal 

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Some dates to watch:
9/7- DJ #1
9/14- DJ #2
9/19- Spotlight Pres. #1
9/21- DJ #3
9/24- Spotlight Pres. #2
9/26- Spotlight Pres. #3
9/28- DJ #4
10/1- Marginalized History Project
10/3- DJ #4 (Student Profile)
10/50 DJ #5
10/17- Integrated Unit Due
10/24- Line of Learning and Case Study Due

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Use this to compare and contrast the framework, standards, and text

Click Here

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Primary Sources

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http://www.ushistory.org/betsy/more/canby.htm

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A collection of links to learn about this important case. One link is about the Lemon Grove incident.

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Today in the United States, there are more than five hundred federally recognized Indigenous nations comprising nearly three million people, descendants of the fifteen million Native people who once inhabited this land. The centuries-long genocidal program of the U.S. settler-colonial regimen has largely been omitted from history. Acclaimed historian and activist Roxanne Dunbar-Ortiz offers a history of the United States told from the perspective of Indigenous peoples and reveals how Native Americans, for centuries, actively resisted expansion of the U.S. empire.

In An Indigenous Peoples' History of the United States, Dunbar-Ortiz adroitly challenges the founding myth of the United States and shows how policy against the Indigenous peoples was colonialist and designed to seize the territories of the original inhabitants, displacing or eliminating them. And as Dunbar-Ortiz reveals, this policy was praised in popular culture, through writers like James Fenimore Cooper and Walt Whitman, and in the highest offices of government and the military. Shockingly, as the genocidal policy reached its zenith under President Andrew Jackson, its ruthlessness was best articulated by U.S. Army general Thomas S. Jesup, who, in 1836, wrote of the Seminoles: "The country can be rid of them only by exterminating them." [Publisher's description.]

Interview with Author

Historian Roxanne Dunbar-Ortiz on Thanksgiving: "It Has Never Been About Honoring Native Americans" on Democracy Now! on Nov. 29, 2016.

Excerpt
The excerpt below "Redskins" (from Chapter Four: Bloody Footprints) is useful for teaching about the #ChangetheMascot campaign regarding the Washington football team and other sports mascots.
Indigenous people continued to resist by burning settlements and killing and capturing settlers. As an incentive to recruit fighters, colonial authorities introduced a program of scalp hunting that became a permanent and long-lasting element of settler warfare against Indigenous nations. During the Pequot War, Connecticut and Massachusetts colonial officials had offered bounties initially for the heads of murdered Indigenous people and later for only their scalps, which were more portable in large numbers. But scalp hunting became routine only in the mid-1670's, following an incident on the northern frontier of the Massachusetts colony. The practice began in earnest in 1697 when settler Hannah Dustin, having murdered ten of her Abenaki captors in a nighttime escape, presented their ten scalps to the Massachusetts General Assembly and was rewarded with bounties for two men, two women, and six children.

Dustin soon became a folk hero among New England settlers. Scalp hunting became a lucrative commercial practice. The settler authorities had hit upon a way to encourage settlers to take off on their own or with a few others to gather scalps, at random, for the reward money. "In the process," John Grenier points out, "they established the large-scale privatization of war within American frontier communities." Although the colonial government in time raised the bounty for adult male scalps, lowered that for adult females, and eliminated that for Indigenous children under ten, the age and gender of victims were not easily distinguished by their scalps nor checked carefully. What is more, the scalp hunter could take the children captive and sell them into slavery. These practices erased any remaining distinction between Indigenous combatants and noncombatants and introduced a market for Indigenous slaves. Bounties for Indigenous scalps were honored even in absence of war. Scalps and Indigenous children became means of exchange, currency, and this development may even have created a black market. Scalp hunting was not only a profitable privatized enterprise but also a means to eradicate or subjugate the Indigenous population of the Anglo-American Atlantic seaboard. The settlers gave a name to the mutilated and bloody corpses they left in the wake of scalp-hunts: redskins.

This way of war, forged in the first century of colonization - destroying Indigenous villages and fields, killing civilians, ranging and scalp hunting-became the basis for the wars against the Indigenous across the continent into the late nineteenth century.

Reviews

A must-read for anyone interested in the truth behind this nation's founding. -Veronica E. Velarde Tiller, Jicarilla Apache author, historian, and publisher of Tiller's Guide to Indian Country

This may well be the most important U.S. history book you will read in your lifetime. . . . Dunbar-Ortiz radically reframes U.S. history, destroying all foundation myths to reveal a brutal settler-colonial structure and ideology designed to cover its bloody tracks. Here, rendered in honest, often poetic words, is the story of those tracks and the people who survived - bloodied but unbowed. Spoiler alert: the colonial era is still here, and so are the Indians. -Robin D. G. Kelley, author of Freedom Dreams

ISBN: 9780807000403 | Beacon Press

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An Indigenous Peoples' History of the United States - Zinn Education Project

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Book - Non-fiction. By Roxanne Dunbar-Ortiz. 2015. 312 pages. Four hundred years of Native American history from a bottom-up perspective.

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The teaching and learning framework of World History for Us All is fundamentally chronological. A premise of the curriculum is that historical learning works best when students begin their studies with remote eras and move forward, connecting patterns of cause and effect over time.

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Amazing and will help you better understand the designing of content-rich units.

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Approaches to Multicultural Curriculum Reform

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Approaches to Multicultural Curriculum Reform

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Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.

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Stages of Multicultural Curriculum Transformation
Just as there are several conceptualizations for multicultural education (see Defining Multicultural Education), there are several perceptions as to what constitutes multicultural curriculum transformation. Approaches for multicultural curriculum transformation range from slight curricular changes to a fully-revised social awareness and action conceptualizations. James Banks (1993), Peggy McIntosh (2000) and others have formulated continuums for curricular reform that help move transformation efforts from the former toward the latter.
The following stages of curriculum transformation have been adapted from several existing models including those by Banks (1993) and McIntosh (2000).

Stage 1: Curriculum of the Mainstream
The curriculum of the mainstream is Eurocentric and male-centric. It ignores fully the experiences, voices, contributions, and perspectives of non-dominant individuals and groups in all subject areas. At this stage, all educational materials, including textbooks, films, and other teaching and learning tools, present information in a Eurocentric, male-centric way. This stage is harmful both for students who identify with dominant culture and those from non-dominant groups. It has negative consequences for the former because, according to Banks (1993), it:

reinforces their false sense of superiority, gives them a misleading conception of their relationship with other racial and ethnic groups, and denies them the opportunity to benefit from the knowledge, perspectives, and frames of reference that can be gained from studying and experiencing other cultures and groups (p. 195).

The curriculum of the mainstream has negative consequences for students from non-dominant groups, as well, failing to validate their identities, experiences, and perspectives. According to Banks (1993), it further alienates students who already struggle to survive in a school culture that differs so greatly from their home cultures.

Stage 2: Heroes and Holidays
Teachers at this stage "celebrate" difference by integrating information or resources about famous people and the cultural artifacts of various groups into the mainstream curriculum. Bulletin boards might contain pictures of Martin Luther King, Jr., or Rosa Parks, and teachers might plan special celebrations for Black History Month or Women's History Month. Student learning about "other cultures" focuses on costumes, foods, music, and other tangible cultural items.

The strengths of this stage are that the teacher is attempting to diversify the curriculum by providing materials and knowledge outside the dominant culture and that the Heroes and Holidays approach is fairly easy to implement. Still, the weaknesses heavily outweigh the strengths:

By focusing celebratory attention on non-dominant groups outside the context of the rest of the curriculum, the teacher is further defining these groups as "the other."

Curricula at this stage fail to address the real experiences of non-dominant groups, instead focusing on the accomplishments of a few heroic characters. Students may learn to consider the struggles of non-dominant groups as "extra" information instead of important knowledge in their overall understandings of the world.

The special celebrations at this stage often are used to justify the lack of effort at more authentic transformative measures.

The Heroes and Holidays approach trivializes the overall experiences, contributions, struggles, and voices of non-dominant groups, consistent with a Eurocentric, male-centric curriculum.

Stage 3: Integration
At the Integration stage, teachers transcend heroes and holidays, adding substantial materials and knowledge about non-dominant groups to the curriculum. The teacher might add to her or his collection of books those by authors of color or by women. She or he might add a unit which covers, for example, the role of women in World War I. A music teacher might add slave hymns or songs from Africa to her or his repetoire. At the school level, a course on African American History might be added to course offerings.

The strengths of the Intergration stage are that it transcends special celebrations to deal with real issues and concepts and that it more closely ties diverse material into the rest of the curriculum. But many weaknesses remain:

New materials and units become secondary resources and knowledge as textbooks and the meat of the curriculum remain based on a Eurocentric, male-centric orientation (Banks, 1993).

New information is still delivered from a Eurocentric, male-centric perspective. For example, the story of Manifest Destiny is still told only from a European point of view.

Stage 4: Structural Reform
New materials, perspectives, and voices are woven seamlessly with current frameworks of knowledge to provide new levels of understanding from a more complete and accurate curriculum. The teacher dedicates her- or himself to continuously expanding her or his knowledge base through the exploration of various sources from various perspectives, and sharing that knowledge with her or his students. Students learn to view events, concepts, and facts through various lenses. "American History" includes African American History, Women's History, Asian American History, Latino American History, and all other previously differentiated fields of knowledge.

Stage 5: Multicultural, Social Action, and Awareness
In addition to the changes made in the Structural Reform stage, important social issues, including racism, sexism, and economic injustice, are addressed explicitly as part of the curriculum. The voices, ideas, and perspectives of the students regarding these and all other topics are brought to the fore in the learning experience -- the students themselves becoming yet another multicultural classroom resource. The textbook is viewed as a single perspective among many, and the relevance of its limitations, along with those of other educational media, are explored and discussed.

Banks, J. (1993). Approaches to multicultural curriculum reform. In J. Banks and C. Banks (Eds.), Multicultural education: Issues and perspectives. Boston: Allyn & Bacon.

McIntosh, P. (2000). Interactive phases of personal and curricular re-vision with regard to race. In G. Shin and P. Gorski (Eds.), Multicultural resource series: Professional development for educators. Washington, D.C.: National Education Association.

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Multicultural Education - Stages of Multicultural Curriculum Transformation

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Just as there are several conceptualizations for multicultural education (see Defining Multicultural Education), there are several perceptions as to what constitutes multicultural curriculum transformation. Approaches for multicultural curriculum transformation range from slight curricular changes to a fully-revised social awareness and action conceptualizations.

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Let's share any resources we discover along the way. 

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Let's share any resources we discover along the way. 

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13 colonies

https://www.google.com/search?safe=active&biw=1440&bih=758&tbm=isch&sa=1&ei=iSG8W8SjPI3a8AO72JfADA&q=new+england+colonies+pictures&oq=new+england+colonies+&gs_l=img.1.3.0l10.123035.141501..144356...18.0..0.288.3439.30j4j3......1....1..gws-wiz-img.......0i67j0i30j0i10i24j0i24j0i8i30j0i5i30.TdIsYmvrHxQ#imgdii=n3cHH7ydmNe9IM:&imgrc=UbDZ5BIwGvWBkM:

https://www.google.com/search?safe=active&biw=1440&bih=758&tbm=isch&sa=1&ei=iSG8W8SjPI3a8AO72JfADA&q=new+england+colonies+pictures&oq=new+england+colonies+&gs_l=img.1.3.0l10.123035.141501..144356...18.0..0.288.3439.30j4j3......1....1..gws-wiz-img.......0i67j0i30j0i10i24j0i24j0i8i30j0i5i30.TdIsYmvrHxQ#imgrc=QbdCeGH0bu8N1M:

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Events leading up to the Revolution

https://www.google.com/search?safe=active&biw=1440&bih=758&tbm=isch&sa=1&ei=oiS8W66eEKaO0gLBpqiADQ&q=bacons+rebellion&oq=bacons+rebellion&gs_l=img.3..0i10l10.7995.45665..46077...0.0..0.103.1172.15j1......2....1..gws-wiz-img.....0..0j0i67.LAffRiKs12A#imgrc=z0obTThrkPZ9mM:

https://www.google.com/search?q=minute+men+black+and+white+coloring+book&safe=active&tbm=isch&tbo=u&source=univ&sa=X&ved=2ahUKEwjD08-YtvjdAhWQEnwKHR5PAIIQsAR6BAgAEAE&biw=1440&bih=758

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precolumbian glad pictorial - Google Search

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Pre Columbian

https://www.google.com/search?safe=active&biw=1440&bih=758&tbm=isch&sa=1&ei=UCG8W4udFoi50PEP3NqdGA&q=anasazi+black+and+white+coloring+book+&oq=anasazi+black+and+white+coloring+book+&gs_l=img.3...44828.56074..56518...5.0..0.284.5717.23j11j10......1....1..gws-wiz-img.....0..0j0i67j0i5i30j0i24.ddmJ-RQiZaY#imgrc=4f2CcgF52DK7xM:

https://www.google.com/search?safe=strict&biw=1440&bih=758&tbm=isch&sa=1&ei=qR68W4n_BoT90wLnm63wBA&q=Missisisipian+indians+glad+pictorial&oq=Missisisipian+indians+glad+pictorial&gs_l=img.3...3049.4554..4943...0.0..0.75.519.8......1....1..gws-wiz-img.Xf0Dy70ipck#imgdii=RBopgakR3FkZ0M:&imgrc=_NJgQlayIJfrtM:

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Missisisipian indians glad pictorial - Google Search

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Mississippian indians glad pictorial Missisisipian indians glad pictorial

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Arawak men and women, naked, tawny, and full of wonder, emerged from their villages onto the island's beaches and swam out to get a closer look at the strange big boat. When Columbus and his sailors came ashore, carrying swords, the Arawaks ran to greet them, brought them food, water, gifts. He later wrote of this in his log:

They brought us parrots and balls of cotton and spears and many other things, which they exchanged for the glass beads and hawks' bells. They willingly traded everything they owned. . . They do not bear arms, and do not know them, for I showed them a sword, they took it by the edge and cut themselves out of ignorance. They would make fine servants . . . with fifty men we could subjugate them all and make them do whatever we want.

These Arawaks of the Bahama Islands were much like Indians on the mainland, who were remarkable (European observers were to say again and again) for their hospitality, their belief in sharing. These traits did not stand out in the Europe of the Renaissance, dominated as it was by the religion of popes, the government of kings, the frenzy for money that marked Western civilization and its first messenger to the Americas, Christopher Columbus.

The information that Columbus wanted most was: Where is the gold? He had persuaded the king and queen of Spain to finance an expedition to the lands, the wealth, he expected would be on the other side of the Atlantic - the Indies and Asia, gold and spices. For, like other informed people of his time, he knew the world was round and he could sail west in order to get to the Far East.

Spain was recently unified, one of the new modern nation-states, like France, England, and Portugal. Its population, mostly poor peasants, worked for the nobility, who were 2 percent of the population and owned 95 percent of the land. Like other states of the modern world, Spain sought gold, which was becoming the new mark of wealth, more useful than land because it could buy anything.

There was gold in Asia, it was thought, and certainly silks and spices, for Marco Polo and others had brought back marvelous things from their overland expeditions centuries before. Now that the Turks had conquered Constantinople and the eastern Mediterranean, and controlled the land routes to Asia, a sea route was needed. Portuguese sailors were working their way around the southern tip of Africa. Spain decided to gamble on a long sail across an unknown ocean.

In return for bringing back gold and spices, they promised Columbus 10 percent of the profits, governorship over newfound lands, and the fame that would go with a new title: Admiral of the Ocean Sea. He was a merchant's clerk from the Italian city of Genoa, part-time weaver (the son of a skilled weaver), and expert sailor. He set out with three sailing ships, the largest of which was the Santa Maria, perhaps 100 feet long, and thirty-nine crew members.

Columbus would never have made it to Asia, which was thousands of miles farther away than he had calculated, imagining a smaller world. He would have been doomed by that great expanse of sea. But he was lucky. One-fourth of the way there he came upon an unknown, uncharted land that lay between Europe and Asia - the Americas. It was early October 1492, and thirty-three days since he and his crew had left the Canary Islands, off the Atlantic coast of Africa. Now they saw branches and sticks floating in the water. They saw flocks of birds.

These were signs of land. Then, on October 12, a sailor called Rodrigo saw the early morning moon shining on white sands, and cried out. It was an island in the Bahamas, the Caribbean Sea. The first man to sight land was supposed to get a yearly pension of 10,000 maravedis for life, but Rodrigo never got it. Columbus claimed he had seen a light the evening before. He got the reward.

So, approaching land, they were met by the Arawak Indians, who swam out to greet them. The Arawaks lived in village communes, had a developed agriculture of corn, yams, cassava. They could spin and weave, but they had no horses or work animals. They had no iron, but they wore tiny gold ornaments in their ears.

This was to have enormous consequences: it led Columbus to take some of them aboard ship as prisoners because he insisted that they guide him to the source of the gold. He then sailed to what is now Cuba, then to Hispaniola (the island which today consists of Haiti and the Dominican Republic). There, bits of visible gold in the rivers, and a gold mask presented to Columbus by a local Indian chief, led to wild visions of gold fields.

Columbus's report to the Court in Madrid was extravagant. He insisted he had reached Asia (it was Cuba) and an island off the coast of China (Hispaniola). His descriptions were part fact, part fiction:

Hispaniola is a miracle. Mountains and hills, plains and pastures, are both fertile and beautiful . . . There are many spices, and great mines of gold and other metals . . .

The Indians, Columbus reported, "are so naive and so free with their possessions that no one who has not witnessed them would believe it. When you ask for something they have, they never say no. To the contrary, they offer to share with anyone. . ." He concluded his report by asking for a little help from their Majesties, and in return he would bring them from his next voyage "as much gold as they need . . . and as many slaves as they ask."

Because of Columbus's exaggerated report and promises, his second expedition was given seventeen ships and more than twelve hundred men. The aim was clear: slaves and gold. From his base on Haiti, Columbus sent expedition after expedition into the interior. They found no gold fields, but had to fill up the ships returning to Spain with some kind of dividend.

In the year 1495, they went on a great slave raid, rounded up 1,500 Arawak men, women, and children, put them in pens guarded by Spaniards and dogs, then picked the 500 best specimens to load onto ships. Of those 500, 200 died en route.

Too many of the slaves died in captivity. And so Columbus, desperate to pay back dividends to those who had invested, had to make good his promise to fill the ships with gold. In the province of Cicao on Haiti, where he and his men imagined huge gold fields to exist, they ordered all persons fourteen years or older to collect a certain quantity of gold every three months. When they brought it, they were given copper tokens to hang around their necks. Indians found without a copper token had their hands cut off and bled to death.

The Indians had been given an impossible task. The only gold around was bits of dust garnered from the streams. So they fled, were hunted down with dogs, and were killed. When it became clear that there was no gold left, the Indians were taken as slave labor on huge estates, known later as encomiendas. They were worked at a ferocious pace, and died by the thousands. By the year 1515, there were perhaps 50,000 Indians left. By 1550, there were 500. A report of the year 1650 shows none of the original Arawaks or their descendants left on the island.

The chief source - and, on many matters the only source - of information about what happened on the islands after Columbus came is Bartolome de las Casas, who, as a young priest, participated in the conquest of Cuba. For a time he owned a plantation on which Indian slaves worked, but he gave that up and became a vehement critic of Spanish cruelty. Las Casas transcribed Columbus's journal and, in his fifties, began a multi-volume History of the Indies.

In book two of his History of the Indies, Las Casas (who at first urged replacing Indians by black slaves, thinking they were stronger and would survive, but later relented when he saw the effects on blacks) tells about the treatment of the Indians by the Spaniards. After a while, Spaniards refused to walk any distance. They "rode the backs of Indians if they were in a hurry" or were carried on hammocks by Indians running in relays. "In this case they also had Indians carry large leaves to shade them from the sun and others to fan them with goose wings."

Total control led to total cruelty. The Spaniards "thought nothing of knifing Indians by tens and twenties and of cutting slices off them to test the sharpness of their blades." The Indians' attempts to defend themselves failed. So, Las Casas reports, "they suffered and died in the mines and other labors in desperate silence, knowing not a soul in the world to whom they could turn for help." He describes their work in the mines:

. . . mountains are stripped from top to bottom and bottom to top a thousand times; they dig, split rocks, move stones, and carry dirt on their backs to wash it in the rivers, while those who wash gold stay in the water all the time with their backs bent so constantly it breaks them.

After each six or eight months' work in the mines, which was the time required of each crew to dig enough gold for melting, up to a third of the men died. While the men were sent many miles away to the mines, the wives remained to work the soil, forced into the excruciating job of digging and making thousands of hills for cassava plants.

Thus husbands and wives were together only once every eight or ten months and when they met they were so exhausted and depressed on both sides . . . they ceased to procreate. As for the newly born, they died early because their mothers, overworked and famished, had no milk to nurse them . . . Some mothers even drowned their babies from sheer desperation. . . .in this way, husbands died in the mines, wives died at work, and children died from lack of milk. . .and in a short time this land which was so great, so powerful and fertile . . . was depopulated,

When he arrived on Hispaniola in 1508, Las Casas says, "there were 60,000 people living on this island, including the Indians; so that from 1494 to 1508, over three million people had perished from war, slavery, and the mines. Who in future generations will believe this? I myself writing it as a knowledgeable eyewitness can hardly believe it. . ."

What Columbus did to the Arawaks of the Bahamas, Cortes did to the Aztecs of Mexico, Pizarro to the Incas of Peru, and the English settlers of Virginia and Massachusetts to the Powhatans and the Pequots. They used the same tactics, and for the same reasons - the frenzy in the early capitalist states of Europe for gold, for slaves, for products of the soil, to pay the bondholders and stockholders of the expeditions, to finance the monarchical bureaucracies rising in Western Europe, to spur the growth of the new money economy rising out of feudalism, to participate in what Karl Marx would later call "the primitive accumulation of capital." These were the violent beginnings of an intricate system of technology, business, politics, and culture that would dominate the world for the next five centuries.

How certain are we that what was destroyed was inferior? Who were these people who came out on the beach and swam to bring presents to Columbus and his crew, who watched Cortes and Pizarro ride through their countryside? What did people in Spain get out of all that death and brutality visited on the Indians of the Americas? As Hans Koning sums it up in his book Columbus: His Enterprise:

For all the gold and silver stolen and shipped to Spain did not make the Spanish people richer. It gave their kings an edge in the balance of power for a time, a chance to hire more mercenary soldiers for their wars. They ended up losing those wars anyway, and all that was left was a deadly inflation, a starving population, the rich richer, the poor poorer, and a ruined peasant class.

Thus began the history of the European invasion of the Indian settlements in the Americas. That beginning is conquest, slavery, death. When we read the history books given to children in the United States, it all starts with heroic adventure - there is no bloodshed - and Columbus Day is a celebration.

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Arawak men and women, naked, tawny, and full of wonder, emerged from their villages onto the island's beaches and swam out to get a closer look at the strange big boat. When Columbus and his sailors came ashore, carrying swords, the Arawaks ran to greet them, brought them food, water, gifts.