Maine Memory Network

Becoming Maine: The Votes for Statehood

Grade Level: 3-5 Content Area: Social Studies
Maine became a state in 1820 after separating from Massachusetts, but the call for statehood had begun long before the final vote. Why did it take so long? Was 1820 the right time? In this lesson, students will begin to place where Maine’s statehood fits into the broader narrative of 18th and 19th century American political history. They will have the opportunity to cast their own Missouri Compromise vote after learning about Maine’s long road to statehood.

Primary Sources: Daily Life in 1820

Grade Level: 6-8, 9-12 Content Area: Social Studies
This lesson plan will give students the opportunity to explore and analyze primary source documents from the years before, during, and immediately after Maine became the 23rd state in the Union. Through close looking at documents, objects, and art from Maine during and around 1820, students will ask questions and draw informed conclusions about life at the time of statehood.

Maine Statehood

Grade Level: 9-12 Content Area: Social Studies
Maine's quest for statehood began in the years immediately following the American Revolution. Though the state of Massachusetts consented to the separation in 1819 and Maine would ultimately achieve statehood in 1820, Maine’s split from Massachusetts was not without controversy and was not universally supported by people living in Maine. Using primary sources, students will explore the arguments for and against Maine statehood. Students will gather evidence and arguments to debate the statement: It is in the best interests of the people of Maine for Maine to become its own state.

Longfellow Studies: The American Wilderness? How 19th Century American Artists Viewed the Separation Of Civilization and Nature

Grade Level: 9-12 Content Area: Social Studies, Visual & Performing Arts
When European settlers began coming to the wilderness of North America, they did not have a vision that included changing their lifestyle. The plan was to set up self-contained communities where their version of European life could be lived. In the introduction to The Crucible, Arthur Miller even goes as far as saying that the Puritans believed the American forest to be the last stronghold of Satan on this Earth. When Roger Chillingworth shows up in The Scarlet Letter's second chapter, he is welcomed away from life with "the heathen folk" and into "a land where iniquity is searched out, and punished in the sight of rulers and people." In fact, as history's proven, they believed that the continent could be changed to accommodate their interests. Whether their plans were enacted in the name of God, the King, or commerce and economics, the changes always included – and still do to this day - the taming of the geographic, human, and animal environments that were here beforehand. It seems that this has always been an issue that polarizes people. Some believe that the landscape should be left intact as much as possible while others believe that the world will inevitably move on in the name of progress for the benefit of mankind. In F. Scott Fitzgerald's The Great Gatsby – a book which many feel is one of the best portrayals of our American reality - the narrator, Nick Carraway, looks upon this progress with cynicism when he ends his narrative by pondering the transformation of "the fresh green breast of a new world" that the initial settlers found on the shores of the continent into a modern society that unsettlingly reminds him of something out of a "night scene by El Greco." Philosophically, the notions of progress, civilization, and scientific advancement are not only entirely subjective, but also rest upon the belief that things are not acceptable as they are. Europeans came here hoping for a better life, and it doesn't seem like we've stopped looking. Again, to quote Fitzgerald, it's the elusive green light and the "orgiastic future" that we've always hoped to find. Our problem has always been our stoic belief system. We cannot seem to find peace in the world either as we've found it or as someone else may have envisioned it. As an example, in Miller's The Crucible, his Judge Danforth says that: "You're either for this court or against this court." He will not allow for alternative perspectives. George W. Bush, in 2002, said that: "You're either for us or against us. There is no middle ground in the war on terror." The frontier -- be it a wilderness of physical, religious, or political nature -- has always frightened Americans. As it's portrayed in the following bits of literature and artwork, the frontier is a doomed place waiting for white, cultured, Europeans to "fix" it. Anything outside of their society is not just different, but unacceptable. The lesson plan included will introduce a few examples of 19th century portrayal of the American forest as a wilderness that people feel needs to be hesitantly looked upon. Fortunately, though, the forest seems to turn no one away. Nature likes all of its creatures, whether or not the favor is returned. While I am not providing actual activities and daily plans, the following information can serve as a rather detailed explanation of things which can combine in any fashion you'd like as a group of lessons.

Becoming Maine: The District of Maine's Coastal Economy

Grade Level: 3-5 Content Area: Social Studies
This lesson plan will introduce students to the maritime economy of Maine prior to statehood and to the Coasting Law that impacted the separation debate. Students will examine primary documents, take part in an activity that will put the Coasting Law in the context of late 18th century – early 19th century New England, and learn about how the Embargo Act of 1807 affected Maine in the decades leading to statehood.

Longfellow Studies: The Acadian Diaspora - Reading "Evangeline" as a Feminist and Metaphoric Text

Grade Level: 6-8, 9-12 Content Area: English Language Arts, Social Studies
Evangeline, Longfellow's heroine, has long been read as a search for Evangeline's long-lost love, Gabrielle--separated by the British in 1755 at the time of the Grand Derangement, the Acadian Diaspora. The couple comes to find each other late in life and the story ends. Or does it? Why does Longfellow choose to tell the story of this cultural group with a woman as the protagonist who is a member of a minority culture the Acadians? Does this say something about Longfellow's ability for understanding the misfortunes of others? Who is Evangeline searching for? Is it Gabriel, or her long-lost land of Acadia? Does the couple represent that which is lost to them, the land of their birth and rebirth? These are some of the thoughts and ideas which permeate Longfellow's text, Evangeline, beyond the tale of two lovers lost to one another. As the documentary, Evangeline's Quest (see below) states: "The Acadians, the only people to celebrate their defeat." They, as a cultural group, are found in the poem and their story is told.