How can words lead to conflict? Supporting Questions

6-8 Grade Washington Hub Grade 8 Differentiate between Fact and Assumption Inquiry by Cynthia Yurosko How can words lead to conflict? Supporting Questions 1. 2. 3. Should people be held accountable for words/statements made in the past? How does the general public differentiate between a fact and assumption? What happens when people in power misuse words? 1

6-8 Grade Washington Hub Grade 8 Differentiate between Fact and Assumption Inquiry by Cynthia Yurosko Inquiry Standard Staging the Compelling Question How can words lead to conflict? 4.3.1 Analyzes differing interpretations of events in US history (1800-present). Students should reflect on a time where they faced conflict from someone else s words. They will reflect on this experience and analyze why this feeling of conflict happened. Supporting Question 1 Supporting Question 2 Supporting Question 3 Should people be held accountable for words/statements made in the past? How does the general public differentiate between a fact and assumption? What happens when people in power misuse words? Formative Performance Task Formative Performance Task Formative Performance Task Create a T-chart that compares and contrasts the speeches made by Native Leaders Chief Red Eagle and Chief Tecumseh and Andrew Jackson. Compare the non-white propaganda to the native s intentions of the Ghost Dance using lists and answer the Supporting Question using explicit text evidence. Using the Georgia and Creek Overview, create a map of the Muskogee Creek tribe s land before 1800 and after 1836. Featured Sources Featured Sources Featured Sources Source A: Jackson Farewell Address (4th Paragraph is focused on Native Removal) Source B: Andrew Jackson Indian Removal Report Source C: Shawnee Chief Tecumseh (Direct communication to President at the time) Source D: Creek Chief Red Eagle (Direct response to Jackson after War of 1812) Source A: Ghost Dance Source B: Graphic Organizer for Lakota Ghost Dance document Source C: THE INDIAN GHOST DANCE AND WAR Source D: A memorandum from James McLaughlin, Indian Agent at Pine Ridge Agency, regarding the reasons for the Ghost Dance uprising, November 6, 1890. Summative Performance Task Taking Informed Action ARGUMENT Argument: Can words lead to conflict? EXTENSION Students could adapt the argument by examining other populations of people living in the United States, both past and present, that have been affected by the government's words. UNDERSTAND Understand: Identify and describe biased words individuals, the media, and the government have used to describe minority groups they want to take action against. Looking specifically for aspects of the text that reveal an author's point of view or purpose. ASSESS Assess: Analyze how the inclusion or exclusion of particular facts in an argument leads the public to make an uninformed decision. ACTION Act: Choose a way (letters, social media, videos, protests) to help the public disprove fake news or false information published by powerful individuals. 2

Overview Inquiry Description This inquiry provides students with the opportunity to analyze, through the evaluation of words, how conflicts between the U.S. government and Native American tribes arose. Students will be asked to investigate federal reports, speeches, and news reports to discern U.S. leaders perspectives and compare these biases to the words of Native American leaders Chief Red Eagle and Chief Tecumseh. This query is meant to challenge students to analyze the meaning of words and evaluate how these words said can cause conflict through three events: Andrew Jackson s involvement in the War of 1812 and his presidency, the Sioux Ghost Dance, and Georgia v. Worcester. Students must also be able to think critically from Native American Chiefs perspectives to be able to accurately comprehend the power behind the U.S. s conflicting words. The final summative assessment asks students to write an argument using evidence and a counterargument addressing how words lead to conflict. The inquiry opens up in the first task of asking students Should people be held accountable for words/statements made in the past? Students will determine the meaning of words that the Native American Chief Red Eagle, Native American Chief Tecumseh, and Andrew Jackson express. Next, using this information, students can then start differentiating between fact and opinion in U.S. journalistic reports. Finally, using the previous documents, students can delineate the point of view the federal government gave when deciding upon the Supreme Court Case of Georgia v. Worcester. Students should continue to circle back to the idea that words have power and words can cause conflict given the circumstances in which they are used. The initial performance task is centered on students abilities to deconstruct a speech. Students may need to use skills that require them to think deeply about the author s meaning of words. The speeches presented by the selected Native American Chiefs use statements such as I would have raised corn on one bank of the river and fought them on the other ( Creek Chief Red Eagle ) and Sell a country?! Why not sell the air, the great sea, as well as the earth? Did not the Great Spirit make them all for the use of his children? ( Shawnee Chief Tecumseh ). Students should be prepared to analyze the words in a more figurative way. A key feature of this query is reading Creek Chief Red Eagle and Shawnee Chief Tecumseh s speeches. Both of these Chiefs use their words to engage in dialogue and explain that they fight to preserve their people, culture, and ancestral lands. These speeches give context to the Native American perspective and allow students a base to compare the future documents that feature misconceptions and outright lies against Native American people. After this query, it is recommended that students learn about their local tribe and engage in their local government to preserve Native American rights. NOTE: This inquiry is expected to take six to eight class periods. The inquiry frame could expand if teachers think their students need additional instruction experiences (i.e. supporting questions, formative performance tasks, and featured sources). Teachers might want to consider communicating with their local tribes to integrate local history and/or current events into this lesson. Teachers are encouraged to adapt this inquiry in order to meet the needs and interests of their students. Resources can also be modified as necessary to meet individualized education plans (IEPs) or Section 504 Plans for students with disabilities. Structure In addressing the compelling question How can words lead to war? students work through a series of supporting questions, formative performance tasks, and features sources in order to construct an argument with evidence and a counterargument from a variety of given sources. 3

Compelling Question Staging the Compelling Question How can words lead to conflict? Staging the compelling question Students respond to the questions: - Have you ever had an experience where someone said something to you that resulted in conflict? - What happened? - Why did you react the way you did? Students will write an extended paragraph or bullet points answering these questions. Teachers can give personal examples to help students recall memories or define what conflict could be. These conflicts may happen in real life or online. After students have written some sort of response to the questions, students will turn-and-talk to a neighbor about their experiences. Eventually, students will share out, if they are comfortable, and a class discussion about how words can cause conflict will occur. After the conversation, the teacher introduces the compelling question and the inquiry begins. 4

Supporting Question Formative Performance Task Supporting Question 1 Should people be held accountable for words/statements made in the past? Create a T-chart that compares and contrasts the speeches made by Native Leaders Chief Red Eagle and Chief Tecumseh and Andrew Jackson. Featured Sources Source A: Jackson Farewell Address (4th Paragraph is focused on Native Removal) Source B: Andrew Jackson Indian Removal Report Source C: Shawnee Chief Tecumseh (Direct communication to President at the time) Source D: Creek Chief Red Eagle (Direct response to Jackson after War of 1812) Students will determine the meaning of words, phrases, and language used by Native American leaders in response to Andrew Jackson s movement against Native Americans since his time as a Major General in the War of 1812. The formative performance task asks students to use the first half of the T-Chart to record Chief Red Eagle s and Chief Tecumseh s point of view. The first two sources for this task illustrate the perspective of Native American leaders before Jackson s Removal Act of 1830. Using the second two sources, students will be able to document Jackson s perspective and actions during the same period in history. Formative Performance Task After reviewing the War of 1812, students will listen to/ read the first two resources. The teacher may ask students to partner with each other and discuss common understandings and participate in a whole group discussion to support misconceptions or underlying meaning of the figurative language. Students will record the Chief's perspectives on the left side of a T-Chart. Students will then read Andrew Jackson s Removal Report and Farewell Address. Students will record Jackson s perspective on the right side of the T-Chart. Students will write a reflection after they have completed the T-Chart that answers supporting question #1. Additional questions for discussion: 1. Can leaders be forgiven for using words that are untrue? 2. How have words evolved positively and negatively into different meanings? 3. How do the interpretations of words affect different groups in a community (our school community)? 5

Featured Source A Supporting Question 1 Jackson Farewell Address (4th Paragraph is focused on Native Removal) Excerpt http://www.presidency.ucsb.edu/ws/?pid=67087 Excerpt of paragraph 4: In our domestic concerns there is everything to encourage us, and if you are true to yourselves nothing can impede your march to the highest point of national prosperity. The States which had so long been retarded in their improvement by the Indian tribes residing in the midst of them are at length relieved from the evil, and this unhappy race--the original dwellers in our land--are now placed in a situation where we may well hope that they will share in the blessings of civilization and be saved from that degradation and destruction to which they were rapidly' hastening while they remained in the States; and while the safety and comfort of our own citizens have been greatly promoted by their removal, the philanthropist will rejoice that the remnant of that ill-fated race has been at length placed beyond the reach of injury or oppression, and that the paternal care of the General Government will hereafter watch over them and protect them. Source: Portion of Jackson s Farewell Address transcribed from Public Domain Andrew Jackson: Farewell Address - March 4, 1837. The American Presidency Project, www.presidency.ucsb.edu/ws/?pid=67087. 6

Featured Source B Supporting Question 1 Andrew Jackson Indian Removal Report Excerpt https://www.ourdocuments.gov/doc.php?flash=false&d.. President Andrew Jackson's Message to Congress on Indian Removal (1830) With the onset of westward expansion and increased contact with Indian tribes, President Jackson set the tone for his position on Indian affairs in his message to Congress on December 6, 1830. Jackson s message justified the removal policy already established by the Indian Removal Act of May 28, 1830. The Indian Removal Act was passed to open up for settlement those lands still held by Indians in states east of the Mississippi River, primarily Georgia, Tennessee, Alabama, Mississippi, North Carolina, and others. Jackson declared that removal would incalculably strengthen the southwestern frontier. Clearing Alabama and Mississippi of their Indian populations, he said, would enable those states to advance rapidly in population, wealth, and power. White inhabitants of Georgia were particularly anxious to have the Cherokees removed from the state because gold had been discovered on tribal lands. Violence was commonplace in Georgia, and in all likelihood, a portion of the tribe would have been decimated if they had not been removed. Removal of the Indian tribes continued beyond Jackson s tenure as President. The most infamous of the removals took place in 1838, two years after the end of Jackson s final term, when the Cherokee Indians were forcibly removed by the military. Their journey west became known as the Trail of Tears, because of the thousands of deaths along the way. Source: President Andrew Jackson's Message to Congress 'On Indian Removal' (1830). Our Documents - President Andrew Jackson's Message to Congress 'On Indian Removal' (1830), www.ourdocuments.gov/doc.php? flash=false&doc=25#. 7

Featured Source C Supporting Question 1 Shawnee Chief Tecumseh (Direct communication to President at the time) Excerpt https://www.americanrhetoric.com/speeches/nativeam.. (audio available) Since my residence at Tippecanoe, we have endeavored to level all distinctions, to destroy village chiefs, by whom all mischiefs are done. It is they who sell their land to the Americans. Brother, this land that was sold, and the goods that was [sic]given for it, was only done by a few. In the future we are prepared to punish those who propose to sell land to the Americans. If you continue to purchase them, it will make war among the different tribes, and, at last I do not know what will be the consequences among the white people. Brother, I wish you would take pity on the red people and do as I have requested. If you will not give up the land and do cross the boundary of our present settlement, it will be vary hard and produce great trouble between us. The way, the only way to stop this evil, is for the red people to unite in claiming a common and equal right in the land, as it was at first, and should be now -- for it was never divided, but belongs to all. No tribe has the right to sell, even to each other, much less to strangers. Sell a country?! Why not sell the air, the great sea, as well as the earth? Did not the Great Spirit make them all for the use of his children? How can we have confidence in the white people? We have good and just reasons to believe we have ample grounds to accuse the Americans of injustice, especially when such great acts of injustice have been committed by them upon our race, of which they seem to have no manner of regard, or even to reflect. *When Jesus Christ came upon the earth you killed him and nailed him to the cross. You thought he was dead, and you were mistaken. You have the Shakers among you, and you laugh and make light of their worship.* Everything I have told you is the truth. The Great Spirit has inspired me. Source: Eidenmuller, Michael E. Online Speech Bank: Chief Tecumseh - Address to William Henry Harrison on Selling a Country, www.americanrhetoric.com/speeches/nativeamericans/chieftecumseh.htm. 8

Supporting Question 1 Featured Source D Creek Chief Red Eagle (Direct response to Jackson after War of 1812) Excerpt https://www.americanrhetoric.com/speeches/nativeam.. (audio available) There was a time when I had a choice and could have answered you; I have none now. Even hope has ended. Once I could animate my warriors to battle, but I cannot animate the dead. My warriors can no longer hear my voice. Their bones are at Talladega, Tallashatchie, Emunckfow and Tohopeka. If I had been left to contend with the Georgia Army, I would have raised corn on one bank of the river and fought them on the other. But your people have destroyed my Nation. I rely on your generosity. Source: Eidenmuller, Michael E. Online Speech Bank: Chief Red Eagle - Address to General Andrew Jackson, www.americanrhetoric.com/speeches/nativeamericans/chiefredeagle.htm. 9

Supporting Question Formative Performance Task Featured Sources Supporting Question 2 How does the general public differentiate between a fact and assumption? Compare the non-white propaganda to the native s intentions of the Ghost Dance using lists and answer the Supporting Question using explicit text evidence. Source A: Ghost Dance Source B: Graphic Organizer for Lakota Ghost Dance document Source C: THE INDIAN GHOST DANCE AND WAR Source D: A memorandum from James McLaughlin, Indian Agent at Pine Ridge Agency, regarding the reasons for the Ghost Dance uprising, November 6, 1890. Students are distinguishing among fact, opinion, and reasoned judgement; students will review the resources and discern the author's opinion. Formative Performance Task Description of PT: Directions for teacher *If sources need to be in a specific order- add last to first 10

Featured Source A Excerpt Ghost Dance Supporting Question 2 The Ghost Dance Among the Lakota Mrs. Z. A. Parker, description of a Ghost Dance observed on White Clay creek at Pine Ridge reservation, Dakota Territory, June 20, 1890. We drove to this spot about 10.30 o clock on a delightful October day. We came upon tents scattered here and there in low, sheltered places long before reaching the dance ground. Presently we saw over three hundred tents placed in a circle, with a large pine tree in the center, which was covered with strips of cloth of various colors, eagle feathers, stuffed birds, claws, and horns-all offerings to the Great Spirit. The ceremonies had just begun. In the center, around the tree, were gathered their medicine-men; also those who had been so fortunate as to have had visions and in them had seen and talked with friends who had died. A company of fifteen had started a chant and were marching abreast, others coming in behind as they marched. After marching around the circle of tents they turned to the center, where many had gathered and were seated on the ground. I think they wore the ghost shirt or ghost dress for the first time that day. I noticed that these were all new and were worn by about seventy men and forty women. The wife of a man called Return-from-scout had seen in a vision that her friends all wore a similar robe, and on reviving from her trance she called the women together and they made a great number of the sacred garments. They were of white cotton cloth. The women's dress was cut like their ordinary dress, a loose robe with wide, flowing sleeves, painted blue in the neck, in the shape of a three-cornered handkerchief, with moon, stars, birds, etc., interspersed with real feathers, painted on the waists, letting them fall to within 3 inches of the ground, the fringe at the bottom. In the hair, near the crown, a feather was tied. I noticed an absence of any manner of head ornaments, and, as I knew their vanity and fondness for them, wondered why it was. Upon making inquiries I found they discarded everything they could which was made by white men. The ghost shirt for the men was made of the same material-shirts and leggings painted in red. Some of the leggings were painted in stripes running up and down, others running around. The shirt was painted blue around the neck, and the whole garment was fantastically sprinkled with figures of birds, bows and arrows, sun, moon, and stars, and everything they saw in nature. Down the outside of the sleeve were rows of feathers tied by the quill ends and left to fly in the breeze, and also a row around the neck and up and down the outside of the leggings. I noticed that a number had stuffed birds, squirrel heads, etc., tied in their long hair. The faces of all were painted red with a black half-moon on the forehead or on one cheek. As the crowd gathered about the tree the high priest, or master of ceremonies, began his address, giving them directions as to the chant and other matters. After he had spoken for about fifteen minutes they arose and formed in a circle. As nearly as I could count, there were between three and four hundred persons. One stood directly behind another, each with his hands on his neighbor's shoulders. After walking about a few times, chanting, "Father, I come," they stopped marching, but remained in the circle, and set up the most fearful, heart-piercing wails I ever heard-crying, moaning, groaning, and shrieking out their grief, and naming over their departed friends and relatives, at the same time taking up handfuls of dust at their feet, washing their hands in it, and throwing it over their heads. Finally, they raised their eyes to heaven, their hands clasped high above their heads, and stood straight and perfectly still, invoking the power of the Great Spirit to allow them to see and talk with their people who had died. This ceremony lasted about fifteen minutes, when they all sat down where they were and listened to another address, which I did not understand, but which I afterwards learned were words of encouragement and assurance of the coming messiah. When they arose again, they enlarged the circle by facing toward the center, taking hold of hands, and moving around in the manner of school children in their play of "needle's eye." And now the most intense excitement began. They would go as fast as they could, their hands moving from side to side, their bodies swaying, their arms, with hands gripped tightly in their neighbors', swinging back and forth with all their might. If one, more weak and frail, came near falling, he would be jerked up and into position until tired nature gave way. The 11

ground had been worked and worn by many feet, until the fine, flour-like dust lay light and loose to the depth of two or three inches. The wind, which had increased, would sometimes take it up, enveloping the dancers and hiding them from view. In the ring were men, women, and children; the strong and the robust, the weak consumptive, and those near to death's door. They believed those who were sick would be cured by joining in the dance and losing consciousness. From the beginning they chanted, to a monotonous tune, the words- Father, I come; Mother, I come; Brother, I come; Father, give us back our arrows. All of which they would repeat over and over again until first one and then another would break from the ring and stagger away and fall down. One woman fell a few feet from me. She came toward us, her hair flying over her face, which was purple, looking as if the blood would burst through; her hands and arms moving wildly; every breath a pant and a groan; and she fell on her back, and went down like a log. I stepped up to her as she lay there motionless, but with every muscle twitching and quivering. She seemed to be perfectly unconscious. Some of the men and a few of the women would run, stepping high and pawing the air in a frightful manner. Some told me afterwards that they had a sensation as if the ground were rising toward them and would strike them in the face. Others would drop where they stood. One woman fell directly into the ring, and her husband stepped out and stood over her to prevent them from trampling upon her. No one ever disturbed those who fell or took any notice of them except to keep the crowd away. They kept up dancing until fully 100 persons were lying unconscious. Then they stopped and seated themselves in a circle, and as each recovered from his trance he was brought to the center of the ring to relate his experience. Each told his story to the medicine-man and he shouted it to the crowd. Not one in ten claimed that he saw anything. I asked one Indian-a tall, strong fellow, straight as an arrow-what his experience was. He said he saw an eagle coming toward him. It flew round and round, drawing nearer and nearer until he put out his hand to take it, when it was gone. I asked him what he thought of it. "Big lie," he replied. I found by talking to them that not one in twenty believed it. After resting for a time they would go through the same performance, perhaps three times a day. They practiced fasting, and every morning those who joined in the dance were obliged to immerse themselves in the creek. (Comr., 44.) [TEXT: James Mooney, The Ghost-dance Religion and the Sioux Outbreak of 1890, 14th Annual Report of the Bureau of American Ethnology, Part 2 (1894).] http://www.pbs.org/weta/thewest/resources/archives.. Source: The West Film Project. ARCHIVES (1887-1914). PBS, Public Broadcasting Service, 2001, www.pbs.org/weta/thewest/resources/archives/eight/gddescrp.htm. 12

Featured Source B Supporting Question 2 Graphic Organizer for Lakota Ghost Dance document Excerpt https://drive.google.com/open?id=1tvvqs7mnk4sisudy.. Source: Evans, Molly. Graphic Organizer for Lakota Ghost Dance Document. Google Documents, Google, 2017, drive.google.com/open?id=1tvvqs7mnk4sisudytgnbtk0yb1oaez65. 13

Featured Source C Supporting Question 2 THE INDIAN GHOST DANCE AND WAR Excerpt Barracks Ballad by Pvt. W. H. Prather, an African-American member of the Ninth Cavalry. Composed and popular among the troops during the "Sioux Outbreak" campaign of 1890. The Red Skins left their Agency, the Soldiers left their Post,Got up by savage chieftains to lead their tribes astray;they swore that this Messiah came to them in visions sleep,so they must start a big ghost dance, then all would join their land,they claimed the shirt Messiah gave, no bullet could go through,the Medicine man supplied them with their great Messiah's grace,that they might hear the trumpet clear when sounding General callmight mount in haste, ride soon and fast to stop this devilish bandfor they know an Indian like a book, and let him have his sway"you had better stop your fooling or we'll bring our guns to play." Chorus. - They claimed the shirt, etc. The 9th marched out with splendid cheer the Bad Lands to explo'e-so on they rode from Xmas eve 'till dawn of Xmas day;the 7th is of courage bold both officers and men,they came in contact with Big Foot's warriors in their fierce mightwhile the Sioux were dropping man by man-the 7th killed them all,although you lost some gallant men a glorious fight you've won."and waited orders night and day to round up Short Bull's band.and while the latter rounded up, the former held the fort.t> Chorus. - They claimed the shirt, etc. E Battery of the 1st stood by and did their duty well,some Indian soldiers chipped in too and helped to quell the fray,so all have done their share, you see, whether it was thick or thin,the settlers in that region now can breathe with better grace; They only ask and pray to God to make John hold his base. Chorus. - They claimed the shirt, etc. Source: Mooney, James. THE INDIAN GHOST DANCE AND WAR Barracks Ballad by Pvt. W. H. Prather, an African- American Member of the Ninth Cavalry. Composed and Popular among the Troops during the Sioux Outbreak Campaign of 1890.. PBS, Public Broadcasting Service, 2001, www.pbs.org/weta/thewest/resources/archives/eight/wkballad.htm. 14

Featured Source D Supporting Question 2 A memorandum from James McLaughlin, Indian Agent at Pine Ridge Agency, regarding the reasons for the Ghost Dance uprising, November 6, 1890. Excerpt Copy and paste the following link into your browser: https://dp.la/primary-source-sets/the-wounded-knee.. For this source, consider: the author's point of view the author's purpose historical context audience Source: Memorandum from James McLaughlin, Indian Agent at Pine Ridge Agency, Regarding the Reason for the Ghost Dance Uprising, Digital Public Library of America, http://dp.la/item/d04d4d5a96b47ee1b99341fdfd95752a.. 15

Supporting Question Formative Performance Task Supporting Question 3 What happens when people in power misuse words? Using the Georgia and Creek Overview, create a map of the Muskogee Creek tribe s land before 1800 and after 1836. After identifying the author s point of view based on their use of loaded language, inclusion or avoidance of specific facts, use the resources to address the supporting question. Formative Performance Task Description of PT: Directions for teacher Add sources- is citing a PDF like citing a book? 16

Compelling Question Argument Extension Summative Performance Task How can words lead to conflict? Argument: Can words lead to conflict? Students could adapt the argument by examining other populations of people living in the United States, both past and present, that have been affected by the government's words. Argument Construct an argument (e.g. detailed poster, essay, visual presentation, outline, etc.) that illustrates how the Shawnee, Cherokee and/ or Creek Nations were impacted by the U.S. s words using specific claims and relevant evidence from historical sources, while acknowledging competing views. Extension Students can engage in individual research to find correlations between the treatment of the Native American or First Nations people and another underrepresented population. Students will create a presentation, informational or argumentative essay, poster, short film, etc. to show their findings. 17

Understand Assess Action Taking Informed Action Understand: Identify and describe biased words individuals, the media, and the government have used to describe minority groups they want to take action against. Looking specifically for aspects of the text that reveal an author's point of view or purpose. Assess: Analyze how the inclusion or exclusion of particular facts in an argument leads the public to make an uninformed decision. Act: Choose a way (letters, social media, videos, protests) to help the public disprove fake news or false information published by powerful individuals. Taking Informed Action: Students can take a current event that they believe is fake news or has false facts that is currently published. Teachers can compile a list of topics for students to choose from; some may include current events or current misconceptions of historical events. Students will address the flawed published work by writing a revision with accurate evidence, contact the original source to share the revision, and publish the revision for the public to view. $ 18