Week of may 17th

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English 10 Honors

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Week of may 17th

  1. 1. Mrs. Navejar
  2. 2. Objectives – Summarize in your note book Academic Standard Content Standard Performance Standard I’m learning: ________ I will know I learned because I can: ___ I want to know: _____ I want to know more about: _____
  3. 3. Learning Strategies When I don’t understand something I should: ________ I don’t understand the terms or language used in class. I should: ____ I feel like I’m falling behind. I should: ___ I’m distracted. I should: _____ I’m bored. I should: ___ I’m sleepy. I should: _____
  4. 4. Community of Learners  We respect each other because…  It’s not fun being laughed at.  It’s not fun being ignored when I’m/you’re talking.  We’re here to learn, grow, and interact with our peers. It’s not fun sitting in class for over an hour when someone is acting foolish.  Non-negotiables  No sleeping or resting your head  No moving around the class without permission  Don’t arrive late. Other people might hang out in the hallways, but you can and will not.  Don’t stand by the door waiting for the bell to ring.  No swearing.
  5. 5. Wednesday, May 12th Examples from the story Existentialism “…an old man who sat in the shadow of the leaves of the tree….” Isolation: The individual struggles with the anxiety and dread of Nothing. The “Nothing” is the void that surrounds everyone. The individual feels anxious over the fact that he is dependent upon himself. The old man in the café sits in the shadow alone and separate from society.
  6. 6. Thesis The symbolism of light and dark reveals the existentialists concern with an individual’s feelings of isolation. Topic sentence A Topic sentence B Topic sentence C Topic sentence D Topic sentence E Describe the symbolism of light and dark as it relates to existentialism
  7. 7. The symbolism of light and dark reveals the existentialists concern with an individual’s feelings of isolation. Topic sentence A The old man in the café sits in the shadow alone and separate from society. Lead in sentence In the story, the café represents two worlds—the world of the existentialist and the world of those who live in a blissful ignorant state. Example From the start of the story, the “… old man who sat in the shadow of the leaves of the tree….” Analysis Existentialism The individual struggles with the anxiety and dread of Nothing. The “Nothing” is the void that surrounds everyone. The individual feels anxious over the fact that he is dependent upon himself. Analysis Existentialism and story The shadow represents the Nothing that the old man is living in. The darkness of the shadow—the existentialist state contrasts the youthful, ignorant state of the light.
  8. 8. Farewell to Manzanar Author: Houston, Jeanne Wakatsuki. Title: Farewell to Manzanar Author: Jeanne Wakatsuki Houston ISBN: 940.54 H843 I ordered 17 books, and they will arrive on Saturday (or Monday?). Each book will cost around $5.50.
  9. 9. Farewell to Manzanar  Atkinson YA 940.54 H834B CHECK SHELVES  Central Adult Pbk 940.54 H834B CHECK SHELVES  Central Childrens  Villard YA Pbk 940.54 H834B CHECK SHELVES  Wash Pk Adult PB Classic 940.54 H834B CHECK SHELVES  Zablocki PB Classics 940.54 H834B CHECK SHELVES  Zablocki PB Classics 940.54 H834B CHECK SHELVES
  10. 10. End product  Type a 7 paragraph essay  Introduction  5 body paragraph  Conclusion  Times New Roman  Double spaced  12 point font  Name, class and date upper right hand side  Title: “Existentialism in A Clean Well-Lighted Place”  Today is Wednesday-  Outline  Thursday  Check in outline  Write draft in class- check in  YOU HAVE TILL MONDAY TO HAND IN YOUR PAPER.  IF YOU ARE UNABLE TO TYPE YOUR PAPER DUE TO:  NO COMPUTER  NO PRINTER  NO PAPER  LET ME KNOW regina@navejar.com
  11. 11. Literary Criticism Map Where do the theories fall?
  12. 12. Monday, May 17th Review papers Exchange  Look at the form of the paragraphs  What went right- wrong?  Order Waiting for Godot  Notes on Godot- handout  Review Sign up sheet for “Farewell to Manzanar”
  13. 13. Tuesday, May 18th Manzanar- I ordered 17 books. The book will cost you $5.50 (maybe less). Either way you get your book, we need it by Monday.
  14. 14. Reading Test #1 1. Choose one example of existentialism in the play, and write a critical analysis of that example. 2. How are Didi and Gogo related as characters? What do they represent? 3. Choose one example in the play where a Christian theme or topic is mentioned. Write an analysis of that example as it relates to existentialism. 4. What do you suppose the tree represents? 5. What are the features of absurdist theater?
  15. 15. Wednesday, May 19th Review Reading Test #1 Acceptable responses Continue Reading Waiting for Godot  We will create Reading test questions as we read  Look for examples of existentialism UW-Madison research  Research rounds
  16. 16. Acceptable responses for Reading test #1  One example of existentialism in the play is that Didi and Gogo are waiting for Godot, but they don’t’ even know if he is coming. They were unsure if Godot was coming yesterday, tomorrow, etc…. The waiting for Nothing is represented by this, just as it was in A Clean Well-Lighted Place.  Didi and Gogo are related as characters because they are friends and because together they represent all of the feelings of a person. Didi represents the mind, while Gogo represents the body.  One part of the play had mentioned Christian topics. Vladimir had referenced that one of the thieves was saved. This is related to existentialism because only on of the four Evangelists (Matthew, Mark, Luke, and John) wrote about the thief being saved. This shows the uncertainty in life that existentialism expresses.  The tree represents a peace and sense of direction. It is the only distinguishing feature around them and mildly comforts them as the light did in A Clean Well-Lighted Place.
  17. 17. Thursday, May 20th Take reading test #2 Continue reading  Look for examples of existentialism  See film version  Discuss symbolism
  18. 18. Friday, May 21st Reading Test #3 Review Reading Test #2 Acceptable responses Watch Act II- part 1 Finish reading  Look for examples of existentialism in the play
  19. 19. Reading Test #2 1. Who is Didi and Gogo tied to? 2. What is the relationship between Pozzo and Lucky? 3. What do the bags symbolize 4. Choose one of the above responses and make a connection to existentialism. 5. Consider Lucky’s inability to speak without Pozzo’s command. What would an existentialist say about this?
  20. 20. Reading Test #3
  21. 21. Acceptable responses
  22. 22. Waiting for Godot See Waiting for Godot (1) See Waiting for Godot (2) 7:34 See Waiting for Godot (3) Act II Waiting for Godot 1 Waiting for Godot 2 Waiting for Godot 3
  23. 23. Waiting for Godot- Writing activity  We will review the following thesis paper  Reading Waiting for Godot through the lens of Christian existentialism  By Amanda L. Kelsch 1. I will group you together 2. You will receive a section of the master’s thesis 3. You will look for the following: a. Paragraph structure b. How did Kelsch organize her ideas? -topic -supporting ideas, research, lines from the book, etc… a. Cite her work?
  24. 24. 1. You will look for the following: a. Paragraph structure b. How did Kelsch organize her ideas? -topic -supporting ideas, research, lines from the book, etc… a. Cite her work?  Read (7 minutes)  Point out to your group members your findings (3 minutes)  (say, “look at the topic sentence and here is how she supported that example”)  As a whole group, let’s look at the whole paper.
  25. 25. Waiting for Godot: Philosophical Contexts http://gr8ight.files.wordpress.com/ 2006/11/waiting-for-godot- existentialism.ppt
  26. 26.  When considered in terms of twentieth-century secular philosophy, Waiting for Godot seems particularly congruent with the tenets of existentialism, which gained popularity (and notoriety) in the decades following World War II.  Although origins can be traced back at least to the mid- nineteenth century in the writings of philosopher Friedrich Nietzsche and the fiction for Fyodor Doestoyevsky, its foremost twentieth century proponent was Jean Paul Sartre, whose major work Being and Nothingness was published in 1943 in France and translated into English in 1956.
  27. 27.  Controversial because it was perceived as undermining the basis of Western philosophy since Plato and subverting virtually all traditional religions, existentialism asserted that human existence precedes any form of “essence”.  There is, therefore, no preexistent spiritual realm, no soul, no god (Christian or otherwise), no cosmic compassion for or interest in human life, no afterlife, no eternal life, no heaven, no hell, no everlasting rewards or punishment for earthly deeds, no transcendence of worldly existence, no cosmic metanarrative, no angels and devils vying for human allegiance, no divine will, no salvation, no redemption (and no agency to perform it), no preset destiny, no inevitable fate, no revealed truth,
  28. 28.  And no immutable commandments or other permanent but externally imposed rules. All of that is simply human invention or, as Nietzsche termed it, ‘superstition’, a culturally determined and socially enforced fiction that, in its effectiveness, fundamentally constricts human freedom and allows human beings to evade their own responsibility for the conditions of existence throughout the world.  The best concise introductory explanation of Sartre’s doctrine is his essay now titled “The Humanism of Existentialism”. Although he briefly acknowledges the existence of Christian existentialism, he insists that the first principle of (his own atheistic) existentialism is that “there is no human nature since there is no God to
  29. 29.  Conceive it. Not only is man what he conceives himself to be, but…man is nothing else but what he makes of himself.” Because each individual must bear full responsibility for whatever he or she becomes and whoever he or she is (since it is not predetermined, shaped by God’s will, or otherwise from outside oneself, a constant state of anxiety is a defining human characteristic – the first of three that Sartre identifies. Many people, however, seek desperately to avoid taking such responsibility for themselves, palliating (however dishonestly) their anxiety and trying to place responsibility on anyone or anything but themselves- an institution, a religion, even a Godot.
  30. 30.  Yet such an evasion is itself an act of self-definition,a free choice for which they remain responsible, even if they consider it an obligation by which they are bound or a worldview not of their own design (or indeed, of their own liking.) The second of Sartre’s defining characteristics is forlornness, a term that he traces particularly to the philosopher Martin Heidegger, by which he “means only that God does not exist and we have to face the consequences of this”.  Among the foremost of these is that there are no transcendent or a priori standards of goodness, virtue, or justice, just as there is no God to conceive or sanction them, “as a result, man is forlorn, for neither within him now without does he find anything to cling to”.
  31. 31.  Neither is there any core ‘human nature’ or other form of determinism, instead “man is free, man is freedom”. In an empty universe that is devoid of meaning, purpose, design or care – the ‘existential void’ represented by the coldness of interstellar space, the featureless Beckettian landscape, or simply darkness in Beckett’s later stage works- human beings are, Sartre contends, “alone, with no excuses” and “condemned to be free.”  This situation leads to the third of his defining characteristics, despair, which is widely if wrongly alleged by Beckett’s detractors against his works as well. For Sartre, the term “means that we shall confine ourselves to reckoning with what depends on our will, or on the ensemble of probabilities which make our action
  32. 32.  Possible.” For Beckett’s characters in Waiting for Godot, however, it is precisely the probabilities that are uncertain, the decisive action that is impossible (other than waiting, which is, of course, itself an action, and the “will” (including but not limited to their consideration of suicide) that remains paralyzed. To Sartre, however, existentialism “can not be taken for a philosophy of quietism, since it defines man in terms of action, not for a pessimistic determination of man, for … man’s destiny is within himself.”  An equally important Sartrean concept was set forth in Part One of Sartre’s major work Being and Nothingness. As Vladimir and Estragon base their lives on the arrival (and indeed the existence) of Godot, the exemplify what
  33. 33.  Sartre defines as ‘bad faith’, it prevents them from being ‘sincere’ in Sartre’s sense, in that they cannot “be what they are” because they are preoccupied with the transcendent Other (Godot) that remains an absence rather than a presence in their lives. Action, by which existential man defines himself, is therefore precluded or perhaps endlessly deferred, any suggestion that they might actually do something (even depart or commit suicide) is countered by yet another reiteration of the core fact of their existence, that they must continue to await Godot.  If this motive is considered to be like one of the “drives” that Sartre describes, this enterprise of waiting is itself “realized only with their consent” Furthermore, it must be
  34. 34.  Realized that such drives “are not forces of nature” or innate within mankind, instead, the tramps “lend the drives the efficacy by making a perpetually renewed decision concerning their value” Such is, in effect, the plot of Waiting for Godot. Moreover, Sartre asserts that “assuredly a man in bad faith who borders on the comic” is one who “acknowledges all the facts which are imputed to him (but still) he refuses to draw from them the conclusion which they impose…the crushing view that his mistakes constitute for him a destiny.  The facts, in Beckett’s play, are to be found in Vladimir’s admissions of multiple uncertainties- that they are in the right place, that it is the right day and time, even that they would recognize Godot if he came. Their crushing
  35. 35.  Conclusion is that their purpose is futile, that Godot will never come, or that their lives have been in vain. Against such despair, they continue, unreasonably and implicitly, to hope, to wait, and idly pass the time- actions that do indeed “border on the comic” in a play that its author labeled a tragicomedy.  Ultimately, however, as Sartre argues, “the true problem of bad faith stems evidently from the fact that bad faith is faith.” (Sartre’s emphasis). In other words, it bases one’s existence on a sustained belief in and sustaining reliance on someone or something external to the self. To a Sartrean existentialist, such a being that transcends and transforms lives is by definition nonexistent- and thus not fundamentally unlike Santa Claus, the Easter bunny, wish-granting genies, leprechauns, fairies, and all other
  36. 36.  Such fictions, however pleasant, popular, entertaining, or consoling belief in them might be among the credulous. Accordingly, those who consider Waiting for Godot an existential play tend to assume (with often aggressive and sometimes condescending certainty) that Godot does not actually exist – that he will never come for the simple reason that he can never come, that there is no “he” to come, even if Vladimir and Estragon were to wait for all eternity. In this view, the play’s many Christian allusions are little more than shards of a culture, signifiers of little or nothing, distractions or delusions that merely help to pass the time.  Notwithstanding the striking congruencies between Sartre’s philosophy and Beckett’s play, to read Waiting
  37. 37.  For Godot as nothing more than a dramatic illustration of a Sartrean thesis is no less reductive and simplistic than to regard it as a modern-day version of Christian allegory; the committed atheist and the religious zealot have in common an unyielding ontological certainty, despite their irreconciliably opposite beliefs. Theirs is, however, a conviction that neither Beckett himself nor any of his characters seem to share. When, in 1937, Samuel Beckett was asked in a courtroom whether he was a Christian, a Jew, or an atheist, he replied “None of the three”, each presumably, was too certain about
  38. 38.  Everything for Beckett to affirm anything that they believed. Beckett’s characters, “non-knowers and non- caners” as he himself described them, would be totally daunted by the prospect of having to be constantly commited (engage, in existential terms, continually self- defining, and wholly responsible for both themselves and the state of the world, as Sartre’s ideology contends that they must be. Their concerns are far more mundane: hurting feet, lapsing memories, the scarcity of carrots, the protocols of hanging, their appointment with the unknown Godot. Although existential issues are
  39. 39. Unmistakeably present throughout Waiting for Godot, they are no less the subject of skepticism and humor than the precepts of Christianity.
  40. 40. Today’s Lesson and Strategy
  41. 41. Model
  42. 42. Guided Practice
  43. 43. Assessment
  44. 44. Independent Practice
  45. 45. Differentiated Instruction for grade, skill and language differences
  46. 46. Reflect on what you learned  Review the learning objective.  Did you meet the objective? Yes or no.  If yes, how do you know you met the objective?  If no, how do you know you did not meet the objective?  What do you want to learn more about this subject?  What can Mrs. Navejar do to make this lesson more interesting?

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