Wonder Journal #10: Using science to talk about death

This week in science, a beautiful picture book was brought in, called “Stars Die Too”. I didn’t get the chance to read it in class, but it reminded me that there are resources like this out there to help students understand and accept death as part of the lifecycle for everyone and everything on Earth. It reminded me of a similar but much older book that a classmate introduced me to, called “The Fall of Freddie the Leaf”, which I really love. I believe that it is important for students to understand death from a young age, so that it is something that can be approached with love and understanding rather than fear and awkwardness. The beautiful yet tricky part is that every culture in the world, and every family, has a unique way of thinking and talking about human death, because it is so personal and often a key part of religion and spirituality. The aspects of various religions and spiritualities that help people make sense of death can be talked about in public schools, but only to a limited extent. Besides, this is only explicitly included in the BC social studies curriculum starting at grade seven, when origins, core beliefs, narratives, practices, and influences of religions comes into the picture.

Image credit: Unsplash

The fact that the only two children’s books on death I have encountered are the ones mentioned above is strange to me, given that death is a universal part of the human experience (I’m sure more are out there, please do leave a book suggestion if you have one). But, on the positive side, the fact that both of these books revolve around science (astronomy or changing seasons) gave me a hint at how we can talk about death with young students: through discussing life cycles! In a very secular, public school friendly way, I can imagine providing students with comfort by teaching about how matter is eternally changing form and being recycled, becoming part of new life. This perspective connects with the water cycle, rock cycle, the formation of our solar system, and of course the life cycles of living beings- all part of the BC’s elementary and middle school science curriculums at various grades. Now that I see this connection, I feel confident that as a teacher, I can naturally work conversations about death into the science curriculum at any grade.

Wonder Journal #9: Mosses and lichens

Image credit: author

This week, spring is starting to emerge and I’m so excited. I love springtime, mostly because I’m fascinated by all the changes that happen outdoors in this time of year. On my way home from science class, I rode my bike through the nearby forest on the trail system back to my house. The next day, I returned and hopped off my bike to get close to the forest floor and see what new things were waking up from winter. I noticed so many wonderful things, like dewy webbing (maybe from spiders?) stretched across branches, and delicate circles of ice that floated over the dirt, balancing on pine needles. What caught my eye most was the mosses and lichens that covered so many logs and stumps, which are in the pictures above.

Image credit: author

I spent half an hour crawling around in the dirt, just looking at all the mosses and lichens. People who were out walking their dogs may have wondered if I’d lost my marbles, but I’m sure if they saw how beautiful the forest floor was they’d understand. Something I noticed is that in many patches of soil or decaying wood, mosses and lichens grow together so closely that they can appear interwoven. Below are two photos that capture this:

Image credit: author
Image credit: author

This made me think of the Braiding Sweetgrass chapter titled “Asters and Goldenrods” that our science class read so far back in the semester. In that chapter, Robin Wall Kimmerer describes her curiosity at the beauty of asters and goldenrods, and how they look even more beautiful when they grow together. When I saw moss and lichen growing together in this way, I thought “this is MY asters and goldenrods!”. I want to know why it is that mosses and lichens are best friends, that they are both signs of a healthy forest, that they can grow so closely together it appears as if they are one alien-looking plant. I do not know why this appears to be the case, but once I have less assignments on my plate I will look for an answer. Reading Braiding Sweetgrass again reminded me that western science, unfortunately, does not use words like “beautiful” or “best friends”, because those are too humanizing, not subjective enough. But I would like to challenge that!

In the BC science curriculum for grade three, “biodiversity in the local environment” (including the elaboration “characteristics of local plants, animals and fungi”) is included in the content. Could a characteristic of a moss be that it is a kind friend? That it leaves enough nutrients in the soil for lichens to grow so near it? As students at this age learn about aspects of life shared by and common to peoples and cultures in social studies, why don’t they learn about the friendships between all living things, human and otherwise? I am starting to think friendship is something that transcends subject areas, and I wonder if teaching it in this way could be beneficial for students as they relate to each other and the living world.

Image credit: author

Wonder Journal #8: Learning through play and animal identities

Image credit: Unsplash. For reference, the style of the owl mask I describe was similar to this.

Recently when I was in one of my practicum classrooms, I noticed a wonderful piece of art on the wall. It was an animal mask (I think an owl) that looked like it might have been felted from grey wool, and it had some feathers and charms attached to it. It was very detailed, and it was clear it had been made with care. I asked my mentor teacher where it came from, and she said a student had made it for her. I was so impressed! Since then, I have noticed that some students at the school wear similar animal-inspired accessories, like fox tails, ears, or a mask. I love fashion and am a bit of a unique dresser myself, so I can appreciate this unconventional style. After some internet digging, I’ve learned that some of these accessories come from a subculture called “therians”, which are people that identify with specific species of animals and feel happy and comfortable when dressing and acting like them. Since this is not a widely researched or understood phenomenon, the best information I can provide (aside from the perspective of therians themselves) is probably this article from a child psychologist, which helped me understand this in the context of a middle school.

Image credit: Unsplash

I didn’t give the idea of therians much more thought, but in science class today, a strong connection popped up. Our teacher discussed an outdoor science activity (geared towards grades two or three) that looked something like this:

  • The teacher delivers a lesson on types of local bird species, discussing their individual traits, food sources, nest types, etc.
  • The teacher uses a roll of brown paper to trace out wings for the students, which they then decorate and wear to the forest
  • Students are prompted to see the forest through the perspective of their bird species, considering things like where predators might be, where to gather food, how to create a safe and warm nest, etc.
  • Students play pretend by gathering materials, making nests, and interacting with other “bird species” (students) before returning inside to reflect on the expereince

Although there are some notable differences between the students participating in the bird activity and actually identifying as a bird therian, both these scenarios represent a really interesting way to understand wildlife. I am a strong believer that students model their needs through playing, and I think the increasing number of students who are identifying as therians could be a sign that students already know they need more connection to nature. As I design lesson plans for science, I want to make an attempt to connect with these students and incorporate their perspectives. I do not totally understand them yet, but that is ok, and I’m sure there are some really valuable things I can learn from them.

Wonder Journal #7: Radon rocks, and the power of a good question

This week in science, we had a special guest who presented us with an simple question: why do some rocks along his forest walks have no snow on top, while the ground is covered in it? The class split into groups to carefully study photos of the guest’s observations, write out possible explanations, and compare our thinking with classmates. My group was so invested in untangling the mystery that we hardly wrote anything down at first- we were so deep in discussion. I mentioned that when I went for walks, I saw the road salt off people’s boots melt the ice at the trailheads. One classmate connected to her knowledge of hunting and farming, pointing out that if the area was a former human-made salt lick, that could influence the temperature at which snow was able to melt. We discussed sun, wind, albedo, lichen, and more before we were told that decaying radon within certain rocks was the culprit. How interesting!

Image credit: author

I realized today that sometimes, students may not need an exciting or flashy activity to keep them interested. Sometimes all that is required is a good question, especially the sense that the answers one contributes are meaningful to the conversation. I am curious to see how well this translates to younger students though, as sometimes what they find interesting is quite different than us adults. In my upcoming practicum, I will be teaching a grade eight science class. We will be doing a unit that revolves around plate tectonics, and we will explore the phenomena that are produced by it. In this unit, I would like to test this idea out by presenting students with a phenomena produced by plate tectonics and asking them to do what we did: observe carefully, predict, and compare predictions before being given the scientifically agreed upon answer. I think this could be really fun for them, especially since they love to chat with one another, and I’m excited to see how it goes!

Wonder Journal #6: Collateral damage

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In the “Collateral Damage” chapter of Braiding Sweetgrass, it is clear that Robin Wall Kimmerer truly loves salamanders. I don’t think she has such a strong urge to rescue them from the road because she is a biologist, but because these tiny critters are her neighbours and friends. The way I interpret it, the title of “biologist” entails the responsibility of knowing and maintaining objectivity, not the obligation to protect other beings. Something that popped into my mind today is that sometimes, subjectivity in biology is acceptable- except we don’t call medical doctors “biologists”, because in western science, the human body is separate from the rest of the natural world (for some reason). Doctors are encouraged to have empathy for their patients, and there is evidence that empathy training leads to positive outcomes for everyone involved in healthcare systems. Canadian doctors typically agree to uphold the standards of care and ethical principles outlined in the Declaration of Geneva, a pledge inspired by the hippocratic oath.

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I wonder if taking a perspective similar to that of a medical doctor could be a positive thing for western science. What if we taught students that it is ok to ascribe feelings to animals and plants, that the only tricky part is that we may not know what those feelings are? What might happen? Personally, I think students would develop more of an interest in science. I am starting to realize that social-emotional learning and BC’s elementary science curriculum could be a powerful team, and I would like to tie them together in future lessons.

Wonder Journal #5: Ecological footprint exercises: poverty, shame, and middle-class discomfort

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This week, our class took part in an ecological footprint exercise where we visually represented our individual impacts by changing our position on the field. I noticed that this exercise made some of my classmates uncomfortable. Some classmates expressed concerns about the fact that not all of these decisions (such as driving a car to school or eating meat) were in the control of the students who we would, ideally, do this exercise with one day. It was also pointed out that some of these Earth-impacting decisions are influenced by things like low socioeconomic status, which would obviously be unproductive and harmful to make students feel badly about. While I do agree with both concerns, I still think these uncomfortable exercises are so important.

As I thought about this, I had an “Aha” moment- choices that help or harm the Earth can be caused by both excess privilege AND lack of privilege. It is not an “either or”. For example:

-Riding the city bus to work can be a symptom of living in a large urban centre (think how expensive the rent is!) with a well-designed transit system, AND a symptom of being unable to afford a car.

-I usually eat plant-based so I can save money, AND I am able to eat that way because I had the privilege of being taught to cook cheap, healthy, eco-friendly meals growing up.

I think the conversation about personal footprints is so hard to have because it reveals all kinds of complicated inequities without actually talking about them.

A funny thing I’ve noticed is that middle-class adults sometimes express seemingly conflicting beliefs about this relationship between economics and environment within the same conversation. It usually goes something like this: “It’s the big companies that really are doing most of the damage anyways, this is caused by people like Jeff Bezos”. And then a few moments later: “Well maybe if I could afford to, I would (start a compost in my yard, buy reusable instead of disposable, eat less animal products, etc.)”. It’s unintentional, but these comments reveal the truth that sometimes the problem is too much money, not enough money, AND independent of money all at once. Although accessibility does factor in here (e.g., some people physically can not wash reusable dishes), all of these choices have the potential to save a lot of money- or, if done in different ways, cost a lot of money.

In BC’s math curriculum, we teach students about money starting from Kindergarten. We teach students to budget for and think about decisions that they’re not old enough to make yet, like which groceries are bought, what is cooked for dinner, or how they get to school. Why don’t we teach students how to make choices that are both financially AND environmentally conscious at the same time, even before they can make them? Speaking of ecophobia, could we teach our students to have a sense of joy and agency around these choices that meaningfully reduces the guilt, shame, and fear surrounding our eco-footprints? Imagine this science project: grade two students are taught to grow sprouts- a nutritionally dense and allergy-friendly food- in recycled glass jars at school. The only waste produced AND the only cost is the paper packet the seeds came in. Students are not taught about the evils of plastic-clad store sprouts. They are simply taught how wonderful these little DIY sprouts are. Students get to eat their experiment, and bring it home to teach their caregivers. It can be repeated at home in a tiny apartment kitchen, or on gleaming marble countertops.

Imagine that when these students get to middle school, we have the honest conversation with them that our footprints can be too big because of wealth, poverty, AND neither, and that the positive changes we make can be caused by the exact same things. It’s social studies, financial math, and environmental science, all together. I have so much hope that we can keep up these conversations in a good way, let’s look at what the complexity and discomfort teaches us rather than turning away from it.

Wonder Journal #4: Could “risky play” help students move beyond ecophobia?

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This week, we talked about David Sobel’s book “Beyond Ecophobia”, and the ways that we as teachers can inadvertently turn students away from environmental education by using the wrong approach. When students are experiencing ecophobia, they view the Earth as something that is sick, fragile, and dying, even something that is beyond hope, a source of sadness. Some argue that the way climate and environmental education has been (mis)handled is partly to blame for a new phenomenon known as “eco-anxiety”, which is explained in a student-friendly way in the video below.

I remember being in grade eight and repeatedly being reminded to “be careful” outside at lunch, especially when I climbed trees. I was told that I wasn’t allowed to climb the trees bordering the field, because either I would get hurt by the tree or I would hurt the tree. Either way, someone was apparently going to lose a limb. I understand where this sentiment came from, there were certainly peers who would peel excessive bark off or snap off healthy branches and leave them scattered around the field. But looking back, I think a better response than to essentially ban interacting with nature would have been some gentle environmental education, that focused on how we can have good relationships with trees so they’re tall, strong, and climbable for years to come. I wonder if “bringing back risky play” could help in diminishing ecophobia and climate anxiety? Perhaps if students had some opportunities to test the resilience of both themselves and nature, they would understand that it’s actually quite easy to live in a good balance with the Earth, to not take too much. I am going to try combining “risky play” and environmental education in my future science lessons for young students.

Wonder Journal #3: Why do we learn Indigenous animal names first?

There are so many aspects of Ktunaxa science that students can learn about through learning the Ktunaxa language. I am glad that we learn about animal names in class, but what else can we do? I don’t want to leave students with the impression that Ktunaxa science is limited to categorizing animals, because it’s so much more than that. How about describing landforms, seasons, geological processes? Or… how about the thousands of Ktunaxa verbs that describe specific states of being and changes in living and non-living beings and the environment?

“We dissect nature along lines laid down by our native language.”

Benjamin Whorf

One thing that makes the languages of Ktunaxa and English so different is that Ktunaxa is verb-based, while English is noun-based. In Ktunaxa, the centrality of verbs shows that the relationships between beings and things is valued and appreciated above the individuals. My favourite example of this, one that I’m sure would be absolutely hilarious to students of any age, is that Ktunaxa has four separate verbs relating to farting. They are:

Image credit: First Voices, Ktunaxa https://www.firstvoices.com/ktunaxa/search?q=fart&domain=both&types=word%2Cphrase%2Csong%2Cstory

Because English is noun based, we often have only one verb to describe the general idea of something that Ktunaxa describes in many distinct ways. But, we have many words for specific items such as aglet (the little nub at the end of your shoelace) or pareidolia (the phenomenon of seeing faces and patterns in random objects). I think we might want to teach students (Ktunaxa and English) nouns first in science because we see it as more helpful for them to know, and it comes automatically. But if we stop at categorizations, I think we run the risk of trying to fit Ktunaxa science into a western science framework. I also would hate for students to miss the opportunity to see the complexity of the world through a Ktunaxa language lens in the areas that English falls short.

So, I flipped open my copy of Ksanka ʼA·kłukaqwum and started digging for verbs (and other descriptive words) that name scientific happenings- specifically ones that English doesn’t have an equivalent for. I only skimmed through the “H” section, and here’s how much I found:

A lot of words for only one section of the dictionary!

In the future, I will make sure to bring Ktunaxa verbs such as these ones into science to help students deepen their learning and look for connections, not just items. As usual, western scientific approaches are juuuuuust catching up to Indigenous ones, it seems.

EDCI 330 Reflection #5: Bringing back risky play (or, just playing)

This week, we discussed early childhood education and the importance of play- not just for early childhood, for students of all ages. I really enjoyed Alex Elliot Lockhart’s TED talk about play, which is embedded below. The thing I appreciated the most about it is that, at the core, Alex is telling the audience that sometimes students know best. In my teacher education I have been taught this theory across many subjects, but I feel like I have rarely seen teachers fully implement that theory. I think as teachers we are afraid to let go, because although we may know in our heads this isn’t true, part of us still believes that teachers are the sole experts in the classroom, that they control how and when learning happens.

I think another reason that teachers may struggle to let go and simply let kids play is external pressures. There are deadlines to be met, the provincial curriculum, caregiver expectations, standardized tests, and goodness, I haven’t even mentioned rehearsing synchronized hand gestures for “Grandma got run over by a reindeer” in the upcoming Christmas concert! Then there’s liability and safety: what if a student is hurt climbing a tree under your supervision? What if they damage the new sneakers their parents struggled to buy? What if a younger student copies their tree ascent and falls?

Image credit: Unsplash

I can recall the painful childhood injuries of myself and peers from engaging in “risky play”, or as I knew it, “play”. I distinctly remember when my classmate dislocated his shoulder playing red rover and the paramedics came down into the field to pop it back in, or something like that (I’m not a doctor, guys). My classmates and I were so frightened, we agreed to a new set of rules of our own invention to prevent this from happening again. Unprompted by adults, we evaluated our decisions, created a better plan, and tested it. We realized that really, there wasn’t a good way to to safely enjoy this game, and most of us stopped playing it. Still, that was the last injury that I recall happening from red rover.

If I am to “develop an understanding of how learners learn in order to cultivate effective learning environments”, it seems obvious to me now to “let go” sometimes and give students the chance to simply play in class. I watched my mentor teacher do this last year, and the complex ideas students generated while playing were not only fascinating, but informed my interactions with them. I am glad to be coming into this profession in a time where research is being produced that confirms the importance of good old fashioned play. I look forward to the challenges, bandaids, and big conversations that will inevitably come with this trend in education.

EDCI 330 Reflection #4: “Where I’m From” poems… Where am I from, and how much does it matter?

“So long as you think you are white, there is no hope for you.”

-James Baldwin

This week, we had a special guest in class who invited us to revisit an activity that many people have done in elementary school: an ad-libbed version of George Ella Lyon’s 1993 poem “Where I’m From”. She gave a wonderful talk, and finished it by handing out templates of this poem for us to fill in using details from our own lives. I thought this activity was a good balance of structured and creative, and I see a lot of value in encouraging students to consider where, who, and what they are from. I think of how common it is for Canadians who are People of Colour to be asked “where are you from?” with thinly-veiled malice, and with an unearned sense of white entitlement to places. I would like to think that reminding students that everyone is “from” somewhere unique, that many of us came as immigrants/colonizers (even if it was generations ago), could help disrupt this way of thinking.

Image credit: Unsplash

Now, back to that James Baldwin quote I used to grab your attention: I agree with the sentiment that whiteness, as an identity, needs to be abolished. I was initially put onto this idea by reading Noel Ignatiev’s work, which asserts the same thing. This article I read a few years ago sums his work up well, especially in this particular quote:

“Reading his work and that of his colleagues, it becomes clear that almost every element of white identity that one might want to preserve is already contained in other identities – ethnic, religious, national, cultural – which do not inherently marginalize and dominate others and whose positive characteristics are diminished rather than augmented by association with whiteness.”

-Mark LeVine, on Noel Ignatiev’s legacy

I want to present this option to my students, that just because they are white does not mean they have anything meaningful in common, or that they’re part of a big enough club to justify their shared norms being the norm in the classroom. I would love to help white students accept that just like “everybody else”, they are descended from diverse and complicated ancestors, each of which made foods that a classmate may call “weird” if brought to school for lunch today. I remember the one time my mum made Scottish mince for dinner, and I was embarrassed to bring it to school because it looked ugly (it is, and it’s fine) compared to my classmates’ Lunchables. It didn’t help, either, that I probably brought it in a pasta stained Tupperware that was as old as me.

Image credit: author. Description: author and sister playing on the way to visit family

I feel awkward bringing up times like the Scottish mince lunch, because moments like that were minuscule blips for me, a microbe compared to the planet-sized experiences of students who are Children of Colour or recent immigrants. I’m Canadian, it’s only my ancestors from four generations back that were truly Irish and Scottish, and last thing students need is another educator who centres their teaching around white people’s feelings. At the same time, maybe students need a teacher who is willing to “engage critically and creatively with ideas to be a change agent in society, especially with regard to equity and justice”– emphasis on critically. Imagine if I told students the truth, that my Irish ancestors betrayed their Black American and Canadian neighbours to gain access to the benefits of white supremacy? Maybe students would know how flimsy and fake whiteness was if they knew that there was a point where my palest ancestors were not considered white like their British-Canadian neighbours. I am not certain yet how to go about the conversations that will come up from teaching rooted in these ideas, but I am going to figure that out because I think all Canadian students benefit from knowing these complex truths.

And in case you were wondering, here is my “I am From” poem:

I am from polar fleece PJs

From Stanley thermoses and my mum’s curls

frizzy, beautiful, warm

I am from Creeping Jenny,

bright and scented like chlorophyll

I’m from “Galway Girl” and loud laughter with cousins

From Marilyn and Louise

I’m from the love and nagging

From “strong calves” and “no meat on your bones”

I’m from a two-century old bible, but before that, from Danu and the Cailleach

I’m from Lheidli T’enneh homelands and places I’ve never met

canned salmon, potato bread

From cedars so big, you can lay in the cut before falling them

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