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Welcome to the main curriculum page for Grades K-12 Social Studies for the 2022-2023 Academic Year.

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Family Weekend

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The Special Collections Research Center located on the 6th floor of Bird Library will be open for visitors to browse the exhibition, "Student Voices in Print." It features features Syracuse University's rich history and variety of student voices and student publications, which have been part of the fabric of the campus since its early days. Curated by University Archivist Meg Mason, the exhibition includes articles, poetry, fiction, and other writings as well as illustrations, cover art, and cartoons. Newspapers, magazines, newsletters, and other publications, all from the University Archives, will offer a glimpse into the history of Syracuse University's student voices, expressing humor, art, and class solidarity as well as documenting student activism, campus news, student organizations, and the voices of underrepresented communities on campus.

This event was published on June 29, 2022.

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Special Collections Research Center Exhibition | Student Voices In Print - Syracuse.edu

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Family Weekend This event has already occurred. The information may no longer be valid. The Special Collections Research Center located on the 6th floor of Bird Library will be open for visitors to browse the exhibition, "Student Voices in Print."

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Downtown Syracuse Erie Canal Walking Tour

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Join us for a guided walking tour of historic Downtown Syracuse, exploring the same path where the famous waterway once ran. The tour begins at the entrance to the Erie Canal Museum, winding through Clinton and Hanover Squares before ending back at the Museum. The tour covers about a mile and lasts about an hour.

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by TeachThought Staff

What's A KWL Chart?

A KWL Chart is a graphic organizer that helps students plan and reflect upon their learning.

K: What do I already know? (Before learning)

W: What do I want or need to know? (Before learning)

L: How might I learn what I want or need to learn? (Before learning)

L: What did I learn? (After learning)
What's The Difference Between A KWL Chart And A KWHL Chart?
A KWHL chart is a variation of a KWL chart that adds 'How' to the learning process. In this way, students have to brainstorm, speculate, or otherwise identify or plan how they're going to learn what they identified in the preceding 'What?' step.

See also Graphic Organizers That Promote Critical Thinking

What's A KWHLAQ Chart? Like A KWL Chart But Better

1. What do I (already) know?

2. What do I want to know?

3. How can/should/will I learn it?

4. What did I learn?

5. How might I apply what I have learned? What action should/will I take?

6. What new questions do I have?

6 Questions Behind KWHLAQ-And The Purpose Of And Examples Of Each
1. What do I (already) know? (Before)

Purpose: Activate background knowledge; create a context and need for new learning
Examples Of Student Responses
History/Social Studies: I know that American Civil War was between the Union and the Confederacy and I know who led each side.

2. What do I want to know? (Before)

Purpose: Clarify/specify a purpose for learning
Example Of A Student Response
History/Social Studies: I'd like to learn more about the role of propaganda in causing the war-and how it fueled fighting as the war progressed

3. How will I learn it? (Before)

Purpose: Brainstorm ideas for sources of learning/experience
Example Of A Student Response
History/Social Studies: I might check the library for a book on the American Civil War as a general topic. I will also search the internet for credible sources of information and possibly try to connect with experts in academics-maybe an email to a college professor who specializes in the Civil War, for example.

4. What did I learn? (After)

Purpose: Reflect on learning (here are some ways to reflect on learning); improve retention of what was learned
Example Of A Student Response
History/Social Studies: I learned that though the channels that distributed propaganda then versus now have changed, the effect of propaganda remained similar to today: brainwashing, confirmation bias, and two 'sides' firmly entrenched in the positions of their argument with little actual discussion or non-violent progress toward a comprehensive solution.
A Second Variation: An Alternative To KWL Charts
A second alternative to KWL and KWHL charts is a KWHLAQ chart where 'Application' and 'Questions' are added to the learning process.

5. How might I apply my learning? What action could/will I take? (Before and/or After)

Purpose: Brainstorm/plan ways to apply new learning; create an actionable purpose for knowledge/learning
Example Of A Student Response
History/Social Studies: I could use what I learned to create a short video on propaganda during the American Civil War or compare and contrast it to propaganda methods used today.

6. What new questions do I have? (After)

Purpose: Clarify the nature and limits of knowledge and pre-existing or emerging knowledge gaps; sustain inquiry process to help uncover new needs/opportunities for learning moving forward
Example Of A Student Response
History/Social Studies: How did propaganda methods evolve with the explosion of technology in the 21st century? What role can/should the federal government play to reduce it? What responsibility do social media platforms have to reduce/mitigate/eliminate it from their platforms? Who gets to decide the difference between a 'truth' and what others might consider 'propaganda'?
What's A KWHLAQ Chart? Like A KWL Chart But Better

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What's A KWHLAQ Chart? Like A KWL Chart But Better

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by TeachThought Staff What's A KWL Chart? A KWL Chart is a graphic organizer that helps students plan and reflect upon their learning. K: What do I already know? (Before learning) W: What do I want or need to know? (Before learning) L: How might I learn what I want or need to learn?

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Need closure activities? Here are 10 ideas from @finleyt 🧠🚀

#edutwitter #teaching #k12

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Need closure activities? Here are 10 ideas from @finleyt 🧠🚀

#edutwitter #teaching #k12 https://t.co/pUC4A3MdGt

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Need closure activities? Here are 10 ideas from @finleyt 🧠🚀#edutwitter #teaching #k12 pic.twitter.com/pUC4A3MdGt
— 𝗧𝗖𝗘𝗔 (@TCEA) October 11, 2022

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Need closure activities? Here are 10 ideas from @finleyt 🧠🚀

#edutwitter #teaching #k12 https://t.co/pUC4A3MdGt

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Need closure activities? Here are 10 ideas from @finleyt 🧠🚀

#edutwitter #teaching #k12 https://t.co/pUC4A3MdGt

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Need closure activities? Here are 10 ideas from @finleyt 🧠🚀

#edutwitter #teaching #k12

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There’s some truth to the phrase “leveled texts lead to leveled lives.”

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Cecily Thomas' tools included: 15 cans of paint, several brushes, a ladder for the high sections and a fly swatter for the bees that like the bright yellow paint she's using to create her huge mural in downtown Syracuse.

She stepped back from her work and surveyed the massive canvas. "It's been a lot of fun," she said, then smiled wryly. "I don't know if 90 feet will happen again."

Thomas' is the latest sprawling piece of art to pop up in Syracuse. Public art has seeped into nearly every major thoroughfare in Syracuse, in an attempt to swap the muted walls of the city's post-industrial era with a technicolor vision for its future.

Proponents say the murals electrify drab corners of the city and increase neighborhood pride. Some see the massive paintings as proof of strong local economy; others say they drive economic growth in several ways, from employing local artists to drawing tourism dollars.

"Once one goes up, you know, it's kind of addicting," said Jimmy Monto, Syracuse Common Councilor and one of the organizers of "City as Canvas," an ongoing project to fund a mural in each neighborhood in Syracuse. They're not vanity projects, said Monto. He calls it a "civic pride renaissance."

"As the neighborhoods begin to wake up and come alive and begin to take pride in their surroundings, public art also comes alive," said Monto. "It's an investment in the city."

How many murals are there?
Syracuse's Public Art Commission, which approves all murals in Syracuse except those on private residential buildings, has seen a marked increase in mural proposals in the last couple of years.

There are roughly 80 sanctioned murals around town, according to the commission. A couple of those are oldies, like the one on the side of the Erie Canal Museum, painted by Corky Goss in 1989. Twenty years later she did the big, blue painting of Syracuse above the First Niagara Bank drive-through off Clinton Square.

But most of the more recent ones come from two big projects: The "Connective Corridor" project run by Syracuse University, and the "City as Canvas" project spearheaded by Tomorrow's Neighborhoods Today (TNT).

The Connective Corridor commissioned at least 20 public art pieces or projects in the early 2010s to beautify the main road between Syracuse University and downtown. All of the projects were displayed publicly in Syracuse; eight were murals. The project wrapped up in 2020 after Mayor Ben Walsh used the last bit of funding to help complete the languishing revamp of Perseverance Park.

The second and more recent big project, City as Canvas, is currently orchestrating eight murals, one for each neighborhood in Syracuse. The Westside and downtown murals are done, and the Eastwood mural is being painted now on The Palace Theatre. TNT, which runs the project, is still looking for the right walls for the South Side, Valley, Eastside, North Side and Lakefront, a process that involves crowdsourcing and voting from each neighborhood.

"I think it's one of those things like, the more art you get, the more attention that's brought to it, the more people express their desire to see more," said Kate Auwaerter, preservation planner and public art coordinator for Syracuse's City Planning Division.

"The interest in public art really has grown tremendously in the last couple of years."

Who's footing the bills?
$2.25 million of public and private money has gone into public art in Syracuse since 2015, from the big two: Connective Corridor and City as Canvas.

Connective Corridor used $2 million from state grants, non-profit Erie Canal Heritage program and private donors. City as Canvas was approved for $250,000 by the Common Council. That city money came from the American Rescue Plan - the same legislation that provided for pandemic stimulus checks - and was allotted by the city to local arts projects. This was a rare moment of taxpayer money flowing directly into local arts.

Public art in America is paid for with a mix of taxpayer money and private donations.

Most public money for the arts cached at the federal level is pulled down into communities through rounds of grant proposals, sub-grant proposals, sub-sub-grant proposals and so on. The City as Canvas money skipped much of this process because the federal government required a chunk of the rescue plan to go to the arts. Usually it would give money to the National Endowment for the Arts to parcel out to state agencies and individual grantees.

In New York, state-designated funds for the arts are funneled through the New York State Council on the Arts, said Auwaerter. CNY Arts is the regional regranting agency for those state dollars. Arts organizations in Onondaga County, which pool money from private donations and grants, spent about $48 million on the arts in 2018, according to a report conducted by LeMoyne College.

In Syracuse, virtually no city funds go to public visual arts pieces, said Auwaerter, except to insure and maintain sculptures like Brendan Rose's "Walt, the Loch West Monster" in Armory Square. The Public Art Commission's budget has been $0 for several years running.

So, any one mural in Syracuse could be funded by federal ARPA money (like Cayetano Valenzuela's "And Still I Rise" mural on Delevan Studios), a mix of grants and private money (like Josh Luke and Meredith Kasabian's "Always Advance" mural on W. Fayette Street), or totally privately-funded (like Ally Walker's Instagrammable panels in Armory Square, for which The Roofing Guys owner Mike Flynn paid $30,000; Jonas Never's six-story basketball mural on East Onondaga Street; and the energy-themed series from Ally Walker in Schiller Park, commissioned by National Grid).

Those arts investments pull money into the community, said Linda Hartsock, the executive director of Syracuse University's innovation program LaunchPad, and the founder of the "Connective Corridor" project.

"There really is a tangible return on that investment in the arts as an economic and community driver," she said.

It worked in the Hudson Valley, said Hartsock, where investment in public art and community spaces led to nationally-recognized arts programming. And it worked in Homer, where Hartsock helped found the Center for the Arts of Homer in an unused Baptist church. The center has become an "economic anchor" for the town, she said, and private investment has really accelerated in the last five years.

Others say public arts are a sort of economic augury.

"Syracuse itself is a canary in the coal mine," said Larry Luttinger, executive director of CNY Jazz Arts Foundation.

"The arts, especially in Syracuse, jumped from recession to recession," he said. "Right now, the arts in general are stable and riding high on infusions of emergency money, but we're looking at a very bleak fundraising year."

Still, Luttinger is pleased with the 90-foot mural blooming on the West wall of the CNY Jazz Central building. Thomas and her mom, Roberta, have been working on it since mid-September.

Last week, Thomas touched up the lines with her meticulous eye - she's also a tattoo artist at Scarab Body Arts on Walton Street.

"I think people are finally appreciating art a little more," she said. It's a nice surprise, especially with the funding for this project, which is part of City as Canvas.

"That was kind of unexpected," she said. "I didn't know that anybody cared enough in Syracuse."

With the increased interest in murals, Auwaerter, Syracuse's public art coordinator, is gearing up to ask the city for some budget money for the Public Arts Commission.

"My hope is that this really is getting the ball rolling," she said. Maybe Syracuse could have an ongoing mural program, though that would almost certainly require a mix of public and private money, she said.

"I wouldn't hold my breath that (future funding) would be state and federal. I would hope that the local community can see the importance of funding more and better, and being able to expand our public art collection would be terrific."

Thomas looked up at the huge lettering on her mural, which spells out "This must be the place."

Her goal: "I just want people to love Syracuse as much as I do, and a lot of other people do," she said.

No small feat. It's a good thing the canvas is so big.
Jules Struck writes about life and culture in and around Syracuse. Contact her anytime at READ MORE See 3 new, huge murals coming soon to buildings around Syracuse 'Legendary Syracuse Firsts' basketball mural completed after 5 weeks (video) Syracuse to spend $250,000 from Covid relief fund for public art in city neighborhoods 'And Still I Rise': First of 8 new public murals unveiled on Syracuse's west side

jstruck@syracuse.com or on Instagram at julesstruck.journo.

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Is Syracuse's bumper crop of murals evidence of a 'civic pride renaissance'?

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Cecily Thomas' tools included: 15 cans of paint, several brushes, a ladder for the high sections and a fly swatter for the bees that like the bright yellow paint she's using to create her huge mural in downtown Syracuse. She stepped back from her work and surveyed the massive canvas.

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Cultural erasure occurs when a people's history becomes mythologized to support the values of their oppressors. The association of Italian-Americans with Christopher Columbus is a good example. During a summer of protests decrying racial injustices and the United States' history of white supremacy, Gov. Cuomo was asked whether it was time to remove the statue adorning Manhattan's Columbus Circle. The governor replied: "I understand the feelings about Christopher Columbus and some of his acts, which nobody would support...But the statue has come to represent and signify appreciation for the Italian American contribution to New York. For that reason, I support it." Meanwhile, in Philadelphia's Marconi Plaza, some gathered with weapons to "protect" a statue of Columbus from being removed. The statue has subsequently been slated for removal.

It is well known why Native Americans associate Columbus Day with a painful history. It is less known, even by Italian-Americans, why Columbus also symbolizes the legacy of Southern Italian suffering, persecution and resilience. Columbus was born in the independent Republic of Genoa, but the flags Indigenous Americans saw adorning his ships projected Spanish Imperial power. The Spanish monarchs who sustained Columbus also sustained the Inquisition, which brought terror to Sicily's shores as early as 1478, and cast its shadow across lands of Spanish subjugation from the Americas to the Kingdom of Naples.

If Columbus has anything to do with Italian immigrants, it is his relationship to imperial rule and its linkage to the Southern Italian poverty that drove immigration. A long history of Spanish control strengthened a feudal system that kept Southern Italy's agrarian population destitute, illiterate and near starvation well into the 20th century. Resultantly, between 1880 and 1924, millions of impoverished Southern Italians arrived in the United States and South America looking for a better life. In the United States these immigrants were met with discrimination and bigotry. They were considered marginally white if white at all, and along with African-Americans they were subject to lynching. Indeed, the largest mass lynching in American history was the 1891 killing of 11 Italians in New Orleans. This was not the only lynching of Italian immigrants in the United States.

Unlike the lynching of African-Americans, the lynching of Italians created diplomatic tensions with a newly formed Kingdom of Italy - whose economy benefitted from the money immigrants sent home to their families. In its efforts to ease diplomatic tensions with the Italian government, the United States paid out $25,000 to families of lynched Italians in New Orleans. Additionally, the following year, President Benjamin Harrison proclaimed Columbus Day a one-time celebration of the 400th anniversary of Columbus' "discovery of America." This gesture also played to Italy's desire to create a new national identity out of disparate groups with unique histories and languages pre-dating the Italian unification. Some Southern Italians no doubt embraced the figure of Columbus in an effort to establish a permissible connection to their new country, not as a representation of their own cultural identity but in place of it.

Much of late 19th century to mid-20th century racism against Southern Italian immigrants was rooted in pseudoscientific theories of race and eugenics. Politically influential adherents of so-called "scientific racism" in the United States viewed Southern Italians as members of an inferior "Mediterranean race," a designation that included North Africans, Middle Easterners and other Southern Europeans. Theories of "Nordic supremacy" marginalizing immigrant communities in the early 20th century who weren't considered white enough by eugenicists like Madison Grant. Grant's influential book, praised by Theodore Roosevelt and titled "The Passing of the Great Race," was published in 1916. One can get a sense of the kind of whitewashing at play in associating Italians with Columbus from Madison's incredible statement about the mariner: "Columbus from his portraits and his busts, whether authentic or not, was clearly Nordic."

The immigrant restriction act of 1924 radically reduced the number of Italians permitted into the United States. To racists like Grant, who championed the restriction of undesirable immigrants, Christopher Columbus was just one more symbol of Nordic supremacy to highlight against Mediterranean inferiority. During much of the 20th century, while Italian immigration was severely restricted, the celebration of Columbus Day continued to be embraced by various Italian interest groups, including supporters of Mussolini like the tabloid mogul Generoso Pope. Consequently, in 1934, Congress asked the president to make a yearly proclamation honoring Columbus. The emphasis was placed as always on the "discovery of America" and American unity, homogeneity and patriotism. Italian immigration remained severely limited until 1965 when a new immigration act eased the restrictions of 1924. Advocates of Columbus Day finally succeeded in having it recognized as a federal holiday in 1968.

I share an Italian heritage with Gov. Cuomo. All four of my grandparents were born in the same Southern Italian regions as his. Italian-Americans have many things to be proud of, but Christopher Columbus is not one of them. Columbus has no connection to actual contributions made by Italian-American immigrants. Indeed, contrary to popular belief, Italian-Americans have better historical grounds to identify with the indigenous victims of Columbus than Columbus himself.
Torcello is an associate professor of philosophy at the Rochester Institute of Technology.

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Columbus is the wrong hero for Italian-Americans: In fact, associating him with us is a form of cultural erasure

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Cultural erasure occurs when a people's history becomes mythologized to support the values of their oppressors. The association of Italian-Americans with Christopher Columbus is a good example. During a summer of protests decrying racial injustices and the United States' history of white supremacy, Gov.

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Can an island that keeps getting pummeled by hurricanes ever be free?

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🔊 Listen Now: Undocumented immigrant workers are helping clean up Florida after Hurricane Ian

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Pioneer of paleogenetics: Max Planck researcher and Nobel prize laureate Svante Pääbo

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Last year, 1.4 billion people traveled the world. That's up from just 25 million in 1950. In China alone, overseas trips have risen from 10 million to 150 million in less than two decades.

This dramatic surge in mass tourism can be attributed to the emergence of the global middle class, and in some ways, it's a good thing. But the consequences are grave-particularly for the planet. In a new episode of The Idea File, the staff writer Annie Lowrey explains how overtourism has contributed to large-scale environmental degradation, dangerous conditions, and the immiseration and pricing-out of locals.

"Tourists can alter the experience of visiting something such that they ruin the very experience that they've been trying to have," Lowrey says in the video. "That's the essential definition of overtourism."

For more, read Lowrey's article, " Too Many People Want to Travel."

We want to hear what you think about this article. Submit a letter to the editor or write to letters@theatlantic.com.

About This Series

Deconstructing the way we live, with The Atlantic's writers

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Catherine Spangler, Vishakha Darbha, and Jackie Lay

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Last year, 1.4 billion people traveled the world. That's up from just 25 million in 1950. In China alone, overseas trips have risen from 10 million to 150 million in less than two decades. This dramatic surge in mass tourism can be attributed to the emergence of the global middle class, and in some ways, it's a good thing.

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In 1994, a Missouri high school teacher named Rodney Wilson - the first out public school teacher in the state - wanted to give students better access to LGBTQ history as well as more role models with whom they could identify.

He established a planning committee with LGBTQ leaders from around the country, and from there, Gay and Lesbian History Month was born.

The group selected October for what would ultimately become LGBTQ History Month because school would be in session. October is also when we celebrate National Coming Out Day (on the 11). The two LGBTQ marches on Washington in 1979 and 1987 also took place in October.

After its founding, organizations like the National Gay and Lesbian Task Force, GLAAD, and the Human Rights Campaign endorsed Gay and Lesbian History Month, and in 1995, the National Education Association passed a resolution officially recognizing it as a commemorative month.

In 2006, the civil rights organization Equality Forum became the official organizer and promoter of the month. Each year, Equality Forum selects 31 icons to honor, one for each day.

Today, as conservatives continue their widespread attacks on the rights of LGBTQ students, LGBTQ History Month feels more important than ever, serving to remind LGBTQ young people that they are part of a long, storied history of strength, resilience, and bravery.

What is LGBTQ History Month?

LGBTQ History Month is celebrated both nationally and internationally and has become a crucial tool in ensuring that queer history is shared, taught, and celebrated, as it is rarely included in school curricula.

Thus, LGBTQ students are often unaware of the fact that many figures they study in school were in fact LGBTQ. They also miss out on learning about the LGBTQ rights movement and the many figures who have fought heroically for LGBTQ equality.

LGBTQ History Month is a way to encourage schools, media, and other institutions devoted to sharing knowledge to amplify the important stories of the LGBTQ community.

When is LGBTQ History Month Celebrated?

In the United States, LGBTQ History Month is celebrated every October. Canada and Australia also celebrate it this month. It is also recognized in the United Kingdom (in February), Hungary (in February), Finland (in November), and Berlin (in June).

And this past year in May, Cuba became the first country in Latin America to celebrate it. Italy also celebrated its first one this year in April.

LGBTQ History Month vs. Pride Month

LGBTQ History Month focuses on the achievements of the LGBTQ community. Pride Month in June, on the other hand, originated with the 1969 Stonewall Uprising and is about uplifting the LGBTQ rights movement.

Pride is more focused on rebellion and the continued fight for LGBTQ rights, whereas LGBTQ History Month focuses on honoring the past.

Pride is a protest, a battle cry, whereas History Month is a celebration.

How to Celebrate LGBTQ History Month

Celebrating LGBTQ History Month can take many forms, including:

Visit Equality Forum's website dedicated to honoring queer icons and search their database of almost 500 LGBTQ people who have made history.

Help spread awareness and share stories on your social media pages that celebrate LGBTQ role models.

Find out if LGBTQ history is taught in your local public schools, and if not, advocate for change.

Make a donation to a worthy LGBTQ cause.

Iconic Queer Figures to Honor

There are endless LGBTQ figures to honor this month, but here a few icons to start with:

Bayard Rustin, who organized the March on Washington in 1963, where Martin Luther King Jr.'s "I Have a Dream" speech took place

Angela Davis, a radical political activist

James Beard, a closeted chef who was once as famous for American cooking as Julia Child was for French cuisine

Harvey Milk, famed out activist who became one of America's first gay elected officials and was assassinated

Sylvia Rivera and Marsha P. Johnson, trans rights activists who helped start the Stonewall Uprising

Lorraine Hansberry, award winning playwright and author of A Raisin in the Sun

Sally Ride, the first woman astronaut in space

Marlon Riggs, award-winning filmmaker, educator, poet, and activist

LGBTQ people continue to make history, which is why LGBTQ Nation honors modern day heroes every year.
**The original article misstated which countries observe LGBTQ history month and when. It has been updated to accurately reflect the celebrations.

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Celebrating LGBTQ History Month: How it started and why it matters

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In 1994, a Missouri high school teacher named Rodney Wilson - the first out public school teacher in the state - wanted to give students better access to LGBTQ history as well as more role models with whom they could identify.

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Join Women of Italian and Syracuse Heritage in Central New York (WISH CNY), Neighbors of the Onondaga Nation (NOON)- a project of the Syracuse Peace Council, Resilient Indigenous Action Collective (RIAC), and many more to celebrate Indigenous Peoples' Day on unceded Onondaga Nation land.

Our wonderful local sponsors include CNY Community Foundation, Black Artist Collective, SU Native Student Program, Alliance for a Green Economy, Unchained, Syracuse Community Choir, Syracuse Peace Council, and the Workers Center of CNY.

The Refocus film series is co-sponsored with Urban Video Project/LightWork (SU), who have generously given their labor and technical support.

FYI: Please follow all CDC Covid guidelines. We request that participants bring a mask and practice social distancing. Gathering spaces at the Everson plaza and Plymouth Church are ADA accessible. Plymouth also has ADA accessible bathrooms.

The celebration will begin with the Haudenosaunee Thanksgiving Address, shared by Jake Edwards, Onondaga Eel Clan.

Free and open to all!
Date: Monday, October 10th, 2022
Location: Everson Museum of Art Plaza, 701 S State St, Syracuse
Time: 5:30 pm to celebrate with vendors and event sponsors, listen to speakers, and join Haudenosaunee social dancing
7:15 pm Refocus film series begins
Location in case of poor weather: Plymouth Congregational Church, 232 East Onondaga St, Syracuse

Guest speakers:

Ionah Scully, Resilient Indigenous Action Collective
Alice "Queen" Olom, Black Artist Collective
Olivia "Liv" Bigtree, Oneida Turtle Clan, artist
Julio Urrutia, Syracuse Peace Council
Sue Eiholzer, Neighbors of the Onondaga Nation
Hilary-Anne "Hil" Coppola, Women of Italian and Syracuse Heritage CNY
Freida Jacques, Onondaga Turtle Clan Mother

Haudenosaunee singers will follow the speakers to provide music for participatory Haudenosaunee social dancing.

Completing this event is the Refocus films series, which centers Haudenosaunee culture and relationships to land, while acknowledging the ongoing harms caused by colonization on Onondaga Land. Starting at 7:15 pm, the films will run approximately 50 minutes, projected on the exterior wall of the Everson Museum of Art. Gwendolen Cates, Ryan Mackie, and Onondaga Nation Legal Counsel Joe Heath will be present to speak to the audience.

This year's films:

Land Return to Onondaga Nation (20 min)
Ryan Mackie
With land acknowledgement by Joe Heath, Onondaga Nation Legal Counsel

Ryan Mackie's drone footage of the land in the Tully Valley that is returning to the Onondaga Nation. Mackie has produced this film specifically for Refocus, as we turn our attention to values in relation to land. Mackie highlights the 1023 acres of land being transferred from Honeywell International(the company responsible for great damage to the land in the CNY region), which are coming back to the Nation in a landmark victory.

The Tully Mudboils (8min)
Gwendolen Cates
A short film by Gwendolen Cates, featuring Tadodaho Sidney Hill, Jake Edwards (Onondaga Eel Clan), Turtle Clan Mother Freida Jacques (Onondaga), Faithkeeper Oren Lyons (Seneca Turtle Clan), and Onondaga Nation Legal Counsel Joe Heath. The Tully Mudboils illustrates the destructive impact that former brine mining continues to have on Onondaga cultural practices and the ecosystems in and around Onondaga Creek.

Dominion (20 min)
Gwendolen Cates
Produced with Robert J. Miller (Eastern Shawnee)

An exclusive screening of a short film created specifically for this event, Dominion is excerpted from the upcoming feature documentary The Doctrine by award-winning filmmaker Gwendolen Cates. Both films explore how the Doctrine of Christian Discovery codified racial inequity, continues to harm Indigenous Peoples and their territories globally, is still the basis of Indian and property law in the U.S., and enables corporate forces driving the climate crisis. The Doctrine was filmed by Cates in the U.S., Aotearoa New Zealand, Guatemala, New Caledonia, Spain, Portugal, and the Vatican.

Gifts of the Land (21 min)
The Commons KU
Featuring Dr. Robin Wall Kimmerer

While watching Gifts of the Land, Dr. Robin Wall Kimmerer, author of Braiding Sweetgrass, takes us on a nature tour of Clark Reservation State Park in Jamesville, NY. Dr. Kimmerer reminds us of the beauty of our Earth, taking us on a walk through Clark Reservation as we welcome the plants and animals that bring life to the land.

We look forward to gathering with you on Indigenous Peoples' Day!
Event fliers are available at Syracuse Cultural Workers, 400 Lodi St, Syracuse.

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Indigenous People's Day: Celebrate and Refocus on Onondaga Land

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Join Women of Italian and Syracuse Heritage in Central New York (WISH CNY), Neighbors of the Onondaga Nation (NOON)- a project of the Syracuse Peace Council, Resilient Indigenous Action Collective (RIAC), and many more to celebrate Indigenous Peoples' Day on unceded Onondaga Nation land.

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Learn more about upcoming and past events from The Latinx Project

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Subjects
African American Studies and Black Diaspora, Chicanx and Latinx Studies, Critical Ethnic Studies

In Translating Blackness Lorgia García Peña considers Black Latinidad in a global perspective in order to chart colonialism as an ongoing sociopolitical force. Drawing from archives and cultural productions from the United States, the Caribbean, and Europe, García Peña argues that Black Latinidad is a social, cultural, and political formation-rather than solely a site of identity-through which we can understand both oppression and resistance. She takes up the intellectual and political genealogy of Black Latinidad in the works of Frederick Douglass, Gregorio Luperón, and Arthur Schomburg. She also considers the lives of Black Latina women living in the diaspora, such as Black Dominicana guerrillas who migrated throughout the diaspora after the 1965 civil war and Black immigrant and second-generation women like Mercedes Frías and Milagros Guzmán organizing in Italy with other oppressed communities. In demonstrating that analyses of Black Latinidad must include Latinx people and cultures throughout the diaspora, García Peña shows how the vaivén-or, coming and going-at the heart of migrant life reveals that the nation is not a sufficient rubric from which to understand human lived experiences.

"In questioning the centrality of US Blackness in the articulation of notions of Global Blackness in other diasporic contexts, this timely book makes groundbreaking contributions in Latino, Caribbean, and Africana studies, decolonial theory, and gender and performance studies." - Yolanda Martínez-San Miguel, author of Coloniality of Diasporas: Rethinking Intra-Colonial Migrations in a Pan-Caribbean Context

"In Translating Blackness, Lorgia García Peña theorizes Black Latinidad in its unsettled meanings, translations, and significations as epistemology, method, and point of entry. In this profoundly hopeful and necessary book, García Peña continues to think with contra diction as a practice central to vaivén, the coming and going that informs the ways that Black people in Diaspora live belonging and unbelonging, practice resistance, and understand and make place outside of nation and in the face of migration and ongoing colonial violence." - Christina Sharpe, author of In the Wake: On Blackness and Being

Related links

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Subjects African American Studies and Black Diaspora, Chicanx and Latinx Studies, Critical Ethnic Studies In Translating Blackness Lorgia García Peña considers Black Latinidad in a global perspective in order to chart colonialism as an ongoing sociopolitical force.

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Mujer sin vergüenza by Sandra Cisneros: 9780593678787 | PenguinRandomHouse.com: Books

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Get the latest updates about Sandra Cisneros And go from well-read to best read with book recs, deals and more in your inbox every week. And go from well-read to best read with book recs, deals and more in your inbox every week. Start earning points for buying books!

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Film & Discussion

September 16

100 Ways to Cross the Border
Post screening discussion with filmmaker Amber Bemak in person.
Celebrated Mexican/Chicanx performance artist Guillermo Gómez-Peña and his performance troupe La Pocha Nostra have spent their careers working with conceptual, social, and physical borders. With intimate access to the artist and his troupe, 100 Ways to Cross the Border unabashedly documents the impact of Gómez-Peña's work and his contributions to conversations on Latinx and Chicanx identity, politics, and border theory.

(National Gallery of Art)

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National Hispanic American Heritage Month 2023

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Paying tribute to the generations of Hispanic Americans who have positively influenced and enriched our nation and society.

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Black Orpheus (Original Soundtrack) by Various Artists

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HBO Max® is all of HBO together with an epic library of movies, series, and new Max Originals.

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Skip to Main Content

Films celebrating Hispanic Heritage Month

POV Team Meryland
Meryland Gonzales, a twelve-year-old boxer trains to be the 2019 Junior Olympics champion.

POV Águilas
A group of searchers-the Águilas del Desierto-who volunteer to recover the missing.

POV La Lectora
A decades-old cigar factory in Cuba is home to the long-standing tradition of La Lectora.

Support for PBS.org provided by:

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Hispanic Heritage Month Collection | POV | PBS

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Skip to Main Content Films celebrating Hispanic Heritage Month POV Team Meryland Meryland Gonzales, a twelve-year-old boxer trains to be the 2019 Junior Olympics champion. POV Águilas A group of searchers-the Águilas del Desierto-who volunteer to recover the missing. POV La Lectora A decades-old cigar factory in Cuba is home to the long-standing tradition of La Lectora.

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On the cool autumn evening of October 4, 1850, Syracuse's City Hall was overflowing.

Hundreds of people from all over Central New York had descended on the city to attend a meeting called by Thomas G. White, of Geddes, to discuss the methods by which the citizens of Syracuse could resist the new Fugitive Slave Act.

Passed by Congress and signed into law by Buffalo native, President Millard Fillmore, on September 18, 1850, the act expanded the ability of slave owners to recover purported runaways by allowing federal marshals to deputize civilians and enlist local law enforcement. It also deprived the enslaved of a trial by jury, as the decision on their status was decided by a Federal Commissioner.

In many northern states, the law was seen as immoral and (some argued rather erroneously) unconstitutional.

Voicing the sentiments of many of his fellow reformers, Reverend Jermain W. Loguen, a station master on the loose network of freedom fighters referred to as the Underground Railroad, who escaped his own enslavement in Tennessee in 1835 and, therefore, was a prime target for the strengthened law, gave a stirring and prescient speech.

He began, "I am bound to Syracuse by pecuniary interest, and social and family bonds. And do you think I can be taken away from you and from my wife and children, and be a slave in Tennessee?"

The gifted orator and preacher continued, "Did I suppose the people of Syracuse, strong as they are in number and love of liberty - or did I believe their love of liberty was so selfish...so sunken and servile and degraded as to remain at their homes and labors, or with none of the spirit which smites a tyrant down, to surround a United State Marshal and to see me torn from my home and family, and hurled back to bondage? I say, did I think so meanly of you, I could never come to live with you."

He proceeded in the most human terms to describe the plight of every Black person in his position who now feared for their life and for their family in a new and terrible way.

He parsed no words.

"I tell you the people of Syracuse and of the whole North must meet this tyranny and crush it by force, or be crushed by it." Loguen then brought the assembled crowd to its feet with a rousing call to action, "The time has come to change the tones of submission into tones of defiance...I say if you stand with us in resistance to this measure, you will be the saviors of your country Your decision tonight in favor of resistance will give vent to the spirit of liberty...and shout for joy all over the North...Heaven knows that this will break out somewhere - may God grant that Syracuse be the honored spot, whence it shall send an earthquake voice through the land."

Before the meeting adjourned, this collection of just souls formed a bi-racial 13-man vigilance committee, like ones being formed elsewhere, which included several of the city's most prominent citizens, including Charles Wheaton, the future Republican Congressman Charles B. Sedgwick, former mayor Elias Leavenworth, the publisher Vivus Smith, railroad baron John Wilkinson, long-time abolitionist, Rev. Samuel May, and Rev. Loguen.

The group was dedicated to making certain that "No man shall be taken from Syracuse a slave, and no power shall force the fugitive slave law upon it."

A year later, on October 1, 1851, Loguen's earthquake came and the shockwaves would be felt all over the country.

That evening, that righteous resolution was put into action when a large group of Syracusans, both black and white, freed William "Jerry" Henry from his jail cell in Clinton Square.

Jerry, as he was known around the city, escaped his enslavement in Missouri and settled in Syracuse only about a year before his arrest. He found work in Morrell's cooperage near Hanover Square where he was working that fateful day. Around noon, federal marshal, Henry Allen, and a group of local police, entered the cooperage and, without warning, threw Jerry to the ground and placed him in handcuffs.

Coincidentally, Charles Wheaton, Vigilance Committee member and owner of a nearby hardware store, happened to see Jerry being taken in custody and sprang to action. Wheaton ran to the nearby First Congregational Church on East Genesee Street, where the Liberty Party was holding its state convention.

Founded in 1840, the Liberty Party was a small, radical political party that advocated for the immediate abolition of slavery. One of its leaders, Gerrit Smith, a wealthy landowner who lived in Peterboro, New York, and a significant advocate for the abolitionist cause presided over the convention.

After Wheaton arrived, the convention immediately adjourned, and the crowd headed to the nearby Townsend Block, where federal commissioner Joseph Sabine's office was located.

The news of Jerry's arrest spread quickly.

Per the previously agreed upon signal, church bells throughout the city rang out to alert the citizens that one of their own had been taken into custody.

A large crowd gathered outside the Sabine's office, which included May, and Liberty Party member, Loguen and, later, Samuel Ringgold Ward, a well-known Black orator and publisher of "The Impartial Observer."

Loguen and May joined Smith in Sabine's chambers. As the chamber and staircase filled with people, the proceedings against Jerry moved forward. Sabine postponed the proceeding for the evening.

Spurred on by the crowd, Jerry made a break for the door, still bound at his hands and his feet. He made it about a half mile down the side of the Erie Canal before he was apprehended, beaten and returned to custody. Sabine resumed around 5:30 p.m., but in the larger police office in the Raynor Block on Clinton Street.

For security, federal marshal Allen pleaded that the militia be called up, which only angered the crowd further.

According to the account in Loguen's narrative that was published in 1859, a crowd of approximately 3,000 people gathered outside the police station, many carrying stones, clubs, and axes (some of which had been laid out in front of Wheaton's hardware store) screaming for Jerry's release. Inside the police station the hearing continued, as stones started coming through the windows. After one narrowly missed Sabine's head, he decided to adjourn until 8 a.m., hoping that the crowd might disperse. The officials left and Jerry was moved into a back room.

Later that evening around 8 o'clock, several members of the Vigilance Committee returned to the scene, having spent the last few hours concocting a plan to liberate Jerry once and for all.

Upon someone's direction, the crowd proceeded to smash windows and remove bricks to gain entry to the building, which they did. They began smashing the walls. Eventually, two African American men, Peter Hollinbeck and William Gray, entered the room, took Jerry out and carried him into the street.

The liberators removed Jerry's shackles just of outside the Syracuse House on the corner of East Genesee and Salina Streets and put him into a carriage. He was hidden for several days before he finally made his way to Kingston, Canada. He lived there, a free man, until his death two years later in October 1853.

Affirming Loguen's prophetic rhetoric, the Jerry Rescue was indeed an "earthquake voice through the land."

The shockwave forced Loguen into exile in Canada, away from his wife and children, for almost six months.

At the national level, it galvanized both sides of the growing divide in the nation. It became a seminal moment in the fight against slavery and in the growing sectional conflict that ended in the Civil War.

From 1852 until the outbreak of the war in April 1861, a celebration was held annually in the city of Syracuse, which was attended by many of the leaders of the abolition and anti-slavery movement, including William Lloyd Garrison, Samuel May. Lucy Stone, Gerrit Smith, Loguen, and Frederick Douglass.

For detractors, like those Syracusans that called a "law and order convention" in the days that followed, it was a direct assault on the rule of law, the Constitution, and the Union. For those involved or in support of rescue, it was a sublime manifestation of what William Henry Seward called adherence to the "higher law," which dictated slavery's inherent immorality.

Just a few weeks before the first Jerry Rescue Celebration, the Liberty Party held their state convention in Canastota. Among the delegates was Jermain Loguen, who had returned from his Canadian exile just a few months prior.

At the end of the convention, Frederick Douglass offered this resolution which beautifully encapsulates the significance of the event in the minds of those devoted to the cause. "Resolved that the rescue of Jerry "from the pirate hands of Marshall Allen...from a life of torture and slavery, as the most important occurrence which has yet taken place in connection with the progress of Anti-slavery, being a practical assertion and triumphant carrying out of the great idea that PROPERTY IN MAN CANNOT BE LEGALIZED, we rejoice to learn that the event will be celebrated in Syracuse on its first anniversary."

As it turned out, the Syracuse Common Council declined the request of those in charge of the celebration to use City Hall, which had been the sight of the Third National Women's Rights Convention just a few weeks prior.

As far as the Common Council was concerned, "the mob" involved in the Jerry Rescue "trampled on the government of our county." As such, the event would be "disreputable in our city and dangerous in its tendency."

Undeterred, nearly 3,000 people showed up anyways.

John Wilkinson, the man who named the Village of Syracuse back in 1825, let the crowd assemble in his newly completed engine round-house.

This was exceedingly appropriate because after this celebration, the Underground Railroad in Syracuse would operate in the open air.

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How the 1851 Jerry Rescue in Syracuse sent an 'earthquake voice through the land'

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On the cool autumn evening of October 4, 1850, Syracuse's City Hall was overflowing. Hundreds of people from all over Central New York had descended on the city to attend a meeting called by Thomas G. White, of Geddes, to discuss the methods by which the citizens of Syracuse could resist the new Fugitive Slave Act.

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SCSD Social Studies is committed to avoiding multicultural tokenism. In other words, we stress that Latina/o and Latinx heritage and history be taught and implemented throughout the curriculum.  We are particularly excited to highlight and celebrate this beautiful heritage at the grade 5 level with out Humanities Unit in January and our eighth-grade unit of study in the spring as well!  For more information on these units please do not hesitate to check them out at our Curriculum Resources page

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One of the common ways in which schools address cultural diversity is by hosting a Cultural Day or Cultural Week. This may involve students being invited to dress in cultural attire, share dishes from their ethnic cuisines, and perform a traditional dance. Critics have called this the "Fs" of culture: food, folk-dancing, festivals, fashion, and flags.

While this approach to celebrating multiculturalism may be well intentioned and can help celebrate the unique identities of children and young people, if it remains a one-time celebration, it reduces culture to the visible and superficial. It may signal a tokenistic attitude that lacks genuine cultural responsiveness to families' needs, aspirations, and desires. It may also imply an assimilationist ideology. By celebrating linguistic and cultural practices that are different to the dominant group in society, we are highlighting the existing inequity that keeps some families marginalized and disempowered. Such one-off celebrations signal that the dominant way of life must be the "normal" or "right" way, as it is the daily experience of the school. It also represents other cultures as static, exotic, or homogenous.

To move beyond a surface level acknowledgment of cultures, we need to embed culture at the heart of learning and make it a regular part of our teaching. You might like to try some of these suggestions.
1. Involve Families in Decision-Making
Discuss plans for school- and class-level cultural celebrations with families and invite them into the decision-making process. By allowing families to have a say in which celebrations they would like to see in the school and how these celebrations could take place, you are providing an opportunity to balance the power.
2. Integrate Cultural Practices Into the Everyday
Ensure that classroom props and materials used for classroom use include things from the cultures represented among your students. By including traditional clothes and accessories, for example, they become part of regular use rather than being marked as nontypical. If the school provides meals, featuring ethnic cuisines as a regular part of the menu can help to reduce the showcasing of cultures and make it part of the school routine.
3. Embrace the Power of Language
Language is more than words. Language is inextricably linked to identity. Learn the greetings of your students' cultures and use them regularly. Make the effort to learn some commonly used words in their own languages and build these into your conversations with the learners. By making the choice to learn and use words from their cultures, you are telling them (and everyone else) that you value their culture and language, and the person themselves.
4. Extend Celebrations to the Curriculum
While cultural festivals like Eid and Diwali must be acknowledged and celebrated just like any other festival associated with the dominant culture, ensure that the celebrations become a learning opportunity. You could have someone who celebrates it explain it to the class. This ensures that accurate information about the beliefs that form the basis of every celebration are shared with learners, helping them connect to cultures in a personal and emotional way.
5. Go Deep
A critical aspect of cultural responsiveness is educating students to become aware of inequalities that exist and empowering them to resist and challenge unfair practices. You may like to incorporate into your lessons activities that expose students to the history of different racial and ethnic groups, the oppression that they may have faced, and the ways in which they have contributed (and continue to contribute) to society. This exposure can help to reduce prejudice and negative attitudes children may hold and help them see beyond the tangible aspects of culture.
6. Assess Misconceptions and Stereotypes
Find out what your students think about a particular culture by listening in on their conversations and making note of comments they make. Plan conversations to draw out their ideas using pictures and books to spark their insights. If any inaccuracies exist in the way they conceptualise cultures or cultural practices, plan critical-thinking activities to help learners build empathy and take action to make things fair.
7. Promote Inclusive Language
Language is a powerful tool for building inclusion. Through the use of inclusive language, we can help everyone feel valued, respected, and empowered. Often, we are not aware of how we use language. It may be helpful to record yourself for a day and listen to it objectively. As you listen, consider whether your current use of language is respectful, accurate, useful, aligns with values and beliefs, and supports high expectations. What could be changed to promote inclusivity?

What works for you? Have you used these, or other strategies to ensure that you go beyond a tokenistic approach to culture? Share your experiences and suggestions in the comments below.
Further Reading
Chan, A. (2009). Critical multiculturalism: The challenge of multiculturalism within a New Zealand bicultural context - A Chinese perspective. International Journal of Equity and Innovation in Early Childhood, 7(1), 29-40.

Harbon, L., & Moloney, R. (2015) 'Intercultural' and 'multicultural', awkward companions: The case in schools in New South Wales, Australia. In H. Layne, V Trémion, & F. Dervinches (Eds.), Making the most of intercultural education (pp. 15-33). Cambridge Scholars.

Vass, G. (2017) Preparing for culturally responsive schooling: Initial teacher educators into the fray. Journal of Teacher Education, 68(5), 451-462.

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Avoiding Tokenism in Multicultural Education: 7 Strategies

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One of the common ways in which schools address cultural diversity is by hosting a Cultural Day or Cultural Week. This may involve students being invited to dress in cultural attire, share dishes from their ethnic cuisines, and perform a traditional dance. Critics have called this the "Fs" of culture: food, folk-dancing, festivals, fashion, and flags.

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Publications

Cruz, Maria E. 2015. "Wixáritari: Migration and Pilgrimage In the Visible and Invisible Borders." Accepted Manuscript for Native American and Indigenous Studies Association Journal. University of Minnesota Press.
Alyshia Galvez
PUBLICATIONS:

2012 In press "Migration", in Keywords for American Cultural Studies, Glenn Hendler and Bruce Burgett, Eds., New York: New York University Press.

2014 "The Original Dreamers," in Vital Topics Forum on Latinos and the Immigration Debate, American Anthropologist, Vol. 116, No. 1: 1-14.

2014 "Strivers into Patients: How Public Prenatal Care may disempower future citizens," NACLA Report on the Americas, Winter 2013.

Reviews published:

Forthcoming Review of One out of Three: Immigrant New York In the Twenty-First Century, by Nancy Foner (2013, Columbia University Press, Journal of American Ethnic History, Summer 2014.

Honors and awards:

2014-15 Fellowship Leave, Lehman College/CUNY.

2014 Honoree, Asociación Tepeyac of New York.
Maurice Rafael Magaña
[Forthcoming] 2014 "Building Horizontal Political Cultures: Youth Activism and the Legacy of the Oaxacan Social Movement of 2006," in Rethinking Latin American Social Movements: Radical Action from Below, Richard Stahler-Sholk, Harry E. Vanden and Marc Becker (eds.). Latin American Perspectives in the Classroom Series. Rowman & Littlefield Publishers. Peer-reviewed

2013-2014 UCLA Institute of American Cultures, Postdoctoral Fellow and Visiting Researcher in Chicano Studies.

2014 50 Best Cultural Anthropology Dissertations of 2013, anthropologyworks
Plascencia, Luis F.B.
2014
Journal Articles (Refereed)
Plascencia, L.F.B. Accepted. "The Military Gates of Citizenship: Latino 'Aliens and Noncitizen Nationals' Performing Military Work in the United States," Latino Studies.
Refereed Electronic Publications
Plascencia, L.F.B. In press. "Mexican Migration to the United States" (23 pp.), Oxford University Press Bibliographies in Anthropology.
Encyclopedia Entries
Plascencia, L.F.B. 2014. "Employer Sanctions," pp. 215-218. In O'Leary, Anna Ochoa, Ed., Undocumented Immigrants in the United States Today: An Encyclopedia of Their Experiences, Volume I. Santa Barbara, CA: Greenwood Press.

2014 "Guestworker and Contract Labor Policies," pp. 304-307. In O'Leary, Anna Ochoa, Ed., Undocumented Immigrants in the United States Today: An Encyclopedia of Their Experiences, Volume 1. Santa Barbara, CA: Greenwood Press.

2014 "Racialized Labeling of Mexican-Origin Persons," pp. 591-594. In O'Leary, Anna Ochoa, Ed., Undocumented Immigrants in the United States Today: An Encyclopedia of Their Experiences, Volume II. Santa Barbara, CA: Greenwood Press.

2014 "The 'Undocumented' Label," pp. 717-720. In O'Leary, Anna Ochoa, Ed., Undocumented Immigrants in the United States Today: An Encyclopedia of Their Experiences, Volume II. Santa Barbara, CA: Greenwood Press.
Book Reviews
Plascencia, L.F.B. 2014. Invited Book Review: Olivas, Michael. 2012. No Undocumented Child Left Behind: Plyler v. Doe and the Education of Undocumented Schoolchildren. New York: New York University Press. In Latino Studies 12(2):318-320.
Non-Refereed Articles

Plascencia, L.F.B. 2014. "Citizenship, Recognition, and Belonging." American Anthropologist 116(1):4. Vital Topics Forum: On Latin@s and the Immigration Debate.
Honors
Plascencia, L.F.B. 2014. Invited by the International Conference of Labour and Social History to participate in the Work & Compulsion: Coerced Labour in Domestic, Service, Agriculture, Factory, and Sex Work conference. Linz, Austria (September 25-28). Will deliver a paper titled "State-Sanctioned Coercion: Agricultural Contract Labor Across Canada, the Caribbean, Mexico, and the United States, 1909-2013.

2014 The Migration & Citizenship Section of the American Political Science Association (APSA) selected my "Attrition Through Enforcement and the Elimination of a 'Dangerous Class,'" as the Section's 2013 Best Chapter Award (June).

2014 Invited by the American Council on Germany for the Study Tour on Immigration (May 17-23) in Berlin, Germany. The Study Tour involved a series of meetings with Germany federal officials, academics, and journalists.

Presentations

Plascencia, L.F.B. 2014. "The Fourth Window to 'the Border': Producing a Mexican Zone of Surveillance and an Inherently Suspect Class," Society for Applied Anthropology, March 18 (Albuquerque, NM).

2014 "Imagining Borders: The Political Semiotics of "the Border," at the Intl. Conference, The Border: A New Cultural Concept/La Frontera, Una Nueva Concepción Cultural, February 20-22, 2014 (Tempe, AZ).
Cristobal Valencia
Publications

2015 We are the State! Barrio Activism in Venezuela's Bolivarian Revolution. UniversityofArizonaPress.
Christian Zlolniski
Marie Laure Coubês, Laura Velasco, and Christian Zlolniski
2014 "Residential Settlement and Mobility in the San Quintin Valley: Methodological Reflections on an Interdisciplinary Study."; in The Practice of Research on Migration and Mobilities, Springer Briefs in Environment, Security, Development and Peace (ESDP) Vol. 14, Migration Studies No. 1: 19-43. Liliana Rivera-Sánchez, and Fernando Lozano-Ascencio (eds).

Velasco, Laura; Christian Zlolniski, and Marie Laure Coubes.
De Jornaleros a Colonos: Residencia, Trabajo e Identidad en el Valle de San Quintín. El Colegio de la Frontera Norte (COLEF), Forthcoming 2014.

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Publications Cruz, Maria E. 2015. "Wixáritari: Migration and Pilgrimage In the Visible and Invisible Borders." Accepted Manuscript for Native American and Indigenous Studies Association Journal. University of Minnesota Press. Alyshia Galvez PUBLICATIONS: 2012 In press "Migration", in Keywords for American Cultural Studies, Glenn Hendler and Bruce Burgett, Eds., New York: New York University Press.

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Grades 3-5 Humanities (padlet.org)

at grades 3-5 should also not only called ELA because it is not only ELA.

The names of the curriculum have been changed to Integrated Knowledge and Humanities for a very good reason and should be respected as such.

Please also ensure that social studies objectives are clearly identified as stated in the new Integrated Knowledge and Humanities units in classrooms.