The curriculum units that emerge from "The Big Easy" reflect the intellectual, cultural, and pedagogical diversity
of the teachers who wrote them. Their unity of spirit, however, comes from a common sense of purpose. Expressed
differently by each teacher, that purpose is to heighten his or her students' awareness of the special character,
history, beauty, imperfection, fragility, and promise of the place where they live by comparing it to one that they
can for the most part only imagine – New Orleans, Louisiana, "NOLA," as it continues to live in memory,
struggle in reality, and flourish in the imagination. Not every curriculum unit that follows here makes particular
reference to NOLA, but none could have been conceived in the same way without awareness of it. It is one of those
cities, as Andrei Codrescu puts it in New Orleans, Mon Amour (2006), where the official language is dreams.
But dreams, we discovered, are spoken in many languages and in a variety of places. In addition to New Orleans
itself, the places that come to special life in the following units include Tulsa, Oklahoma; Chicago, Illinois;
Richmond, Virginia; Mexico City, the Diné Nation; and various loci in the Bay Area, California. In our work
together, we did not insist on an official language, the same for every multilingual locale, just so long as each of
us could speak in dreams.
The seminar derived its materials and approach from the premise that the allure of a strange place will highlight
the magical as well as the nitty-gritty qualities of a familiar one. Representing the past of the Crescent City and
re-envisioning its future, imaginative literature and popular culture have traditionally generated the idea of "New
Orleans" in the minds of readers, listeners, and viewers world-wide, and, now more than ever, it is being generated
by the city in turn. The terminology we used in the seminar – including "deep time," "map of desire," "map of
memory," and above all "intangible heritage" – originated in this tragic but inspiring fact of our recent and
not-so-recent history. Post-Katrina writing about New Orleans coincides with the global initiative of the Cultural
Division of UNESCO on "Intangible Heritage," which identifies "world heritage sites" – places and practices so
important that they belong not solely to the people who live there but to all "all humankind." According to the Web
site of the Cultural Division of UNESCO, intangible heritage includes "oral traditions, performing arts, social
practices, rituals, festive events, knowledge and practices concerning nature and the universe, and knowledge and
skills to produce traditional crafts." Prior to listing works of Intangible Heritage as worthy of special
preservation, the Cultural Division of UNESCO further stipulates that they must meet four general criteria. They
must be 1) traditional, contemporary, and living at the same time; 2) inclusive; 3) representative; 4)
community-based. New Orleans is famous for producing these and other related cultural phenomena in abundance, and
literary works have just as famously taken them up as objects of representation, especially today, in light of the
city's obvious vulnerability and its equally obvious tenacity. While it often is true, we decided, that people don't
know what they have until they come face to face with losing it, we also concluded that such a fate is not
inevitable. Appreciation is not simply a gift, but a skill that can be well learned when it is well taught,
especially when the tangible objects of appreciation only mark a landscape inhabited by more elusive ones.
Thus "The Big Easy: Literary New Orleans" explored the intangible sources of creative inspiration that writers and
other artists find in NOLA, including its cultural mystique, its colonial history, its troubled assimilation into
Anglo-North America, its tortured racial politics, its natural and built environment, its spirit-world practices,
its raucous festive life, its eccentric characters, its food, its music, its predisposition to catastrophe, and its
capacity for re-invention and survival. Our readings and viewings included novels, from John Kennedy Toole's A
Confederacy of Dunces to Josh Neufeld's graphic novel A.D (2009), the poetry of Brenda Marie Osbey, and
a special unit on Teaching The Levees: A Curriculum for Democratic Dialogue and Civic Engagement (Teachers
College of Columbia University and the Rockefeller Foundation). We documented Mardi Gras Indian processions as well
as debutante balls, and shared artifacts from beads to a well-used "voodoo" doll (deactivated).
The first four units concentrate explicitly on New Orleans literary history, material culture, and performance.
Patrizia Mauti's "La Francophonie, beyond the Hexagon," designed for AP French Language, grades 11-12, at
Avondale High School (Georgia) explores the works of the francophone poets known as "Les Cenelles" ("The
Hollyberries"). The writers in this group, emerging from the educated ranks of Louisiana's "Free People of Color,"
joined forces under the direction of Armand Lanusse to publish the first anthology of poetry by African American
poets, Les Cennelles (1845). Mauti has planned her assignments from this historic volume to include the oral
recitation of the poems, which treat themes of love and daily life in a context that subtly evokes the troubled
society of the authors. The language of the poems is accessible, direct, and affecting. The voices of the poets are
haunting and elusive, however, providing a crux for nuanced interpretative performance as well as
confidence-building explication. Costume-designer Barbara Wesselman's "Feathers and Beads: Exploring Culture through
the Mardi Gras Indians" is created for performing arts students at Northwest School of the Arts (North Carolina).
She targets students in Costume Design and Apparel Design/Development with shout outs to Math (measuring the fabric,
counting the beads, paying the bills), U.S. History, and Civics. The Mardi Gras Indians – African Americans
who identify themselves with Native Americans and parade through the back streets of NOLA in heart-stoppingly
beautiful hand-sewn suits – speak a language of costume all their own. Wesselman translates that language into
terms that students literate in fabric and thread can understand, with the metaphor of weaving descriptive of
cultural expressions of all kinds.
As the introductory reading for the seminar, Dave Eggers' Zeitoun, the non-fiction novel about an
Arab-American contractor and his family caught up the paranoid aftermath to Katrina, provided an intellectual and
emotional touchstone for all our subsequent discussions. As the world he knows turns upside-down, Abdulrahman
Zeitoun re-discovers his city, the Crescent City, as a microcosm of the United States, but he re-discovers it as map
of the cruelly unfamiliar superimposed on the neighborhoods he knew like the back of his hand. In this critical but
ultimately inspirational spirit, Stephanie M. Schaudel' s interdisciplinary "New Orleans: Human Gifts, Human
Lessons," which is designed for Social Studies and Earth Science (9-12, Oceana High School), asks her students the
question that Katrina starkly posed to all of us: What is "Natural" about "Natural Disasters"? In "Strange Fruit: An
Exploration of Imagery and Socio-Politics of Post-Katrina New Orleans," Amanda Davis-Holloway is making a civics
lesson out of this humanitarian crisis and its aftermath for her classes in English for students with special needs
in Richmond (Armstrong High School).
Although "The Big Easy" focused on New Orleans as an example, the concept of "Intangible Heritage" is portable, and
the methods of identifying and interpreting it can be applied to other places and peoples – around the world
and close to home. Using NOLA as a point of departure, we worked with the idea of two maps: "Flat and Pop-Up." The
first is the (2-D) physical map of the place – its geography, its environment, its urban or exurban plan, its
historic development, and its current spatial reality. The second map is the intangible one that authors and readers
create and carry in their heads and in their hearts – conjuring up the memorial associations, the special
locales, the secret landmarks, and the unique behaviors that make a place "traditional, contemporary, and living at
the same time." This is the map of dreams, which "pops up" the past into the imaginative future of a place. It can
be a map of nightmarish fear (well-grounded as well as paranoid), but it also can be a map of hope, and sometimes
both at the same time.
Exemplary of the seminar's comparative methodology, Andrew Martinek's "Intangible Space and the Map of Desire in
the Gage Park Neighborhood" (Chicago) builds a unit of 9th grade AP Human Geography into an intercity dialogue
between Gage Park and the Desire section of NOLA. Teaming with a partner at George Washington Carver High School in
New Orleans, which, like Gage Park, remains a traditional public high school increasingly isolated in a rising tide
of charter schools, Martinek has literally mapped out walks and ethnographic tours for his students, who will share
their findings with their collaborators in NOLA, who will reciprocate with "pop-ups" of the Desire neighborhood
(about which suffice it say that the streetcar service there ended in 1950). Connected by Skype and speaking to one
another (and potentially to any other GoogleMap-user) via cartographic postings and ethnographic reportage, the
students will discover the magic of both the streets they imagine and the streets they walk every day. Similarly,
Matthew Kelly's grade 11-12 Spanish and AP Spanish unit at Independence High School, "The Scene of the Crime, Mexico
City: Performing History in the Language Classroom," invites the students to imagine the sites of two massacres,
perpetrated centuries apart, as an urban palimpsest of cultural history. Kelly also plans to get his students on
their feet by scripting scenarios of the historical events and acting them out in Spanish, echoing Mauti's
strategies in AP French. Jeffry Weathers (Westmoor High School, 11-12th grade Film as Literature) pushes off from
NOLA to find the wonderful and the strange in a neighborhood that is satirized in song for its culture-less
monochrome. He proposes to look inside "the little boxes, on a hill side" and see what is really inside today.
Molly Myers, in "Mind the Gap: Planting the Seeds of Cultural Awareness" (Lindblom
Math and Science Academy, 9th-grade Human Geography), has envisioned a different kind of ethnographic project for
her students in Chicago. She will introduce her students to the ethnic neighborhoods that define a complex map of
human difference in the city and traverse the South Side where she teaches, but she will do so by leading them to a
self-reflexivity about their own subject positions and identities. Barbara Prillaman (Conrad Schools of Science,
6th-grade Social Studies/Geography/English) will bring her students to a deeper understanding of the homes they have
left behind to migrate to the United States by taking them along with her on a remembered journey of her Peace Corps
years in South America. Hers is a project of preservation, but not of a physical environment. Rather, what is to be
preserved is the hearts of her students, many if not most of whom will never return to the country of their births.
Similarly, Mika Cade (Emery Unified District (9th-grade English/Social Studies) stresses cultural heritage and
resiliency in her unit "Performing Resilience: The Study of Culture and the African Diaspora through Literature and
Dance." Her medium of choice is embodied memory, using the methods of dance history and performance studies to ask
her students where they are coming from – as evidenced by the dances they are dancing, live and on celebrity
YouTube videos. She uses Ishmael's Reed's evocation Jes Grew from Mumbo Jumbo as a touchstone.
Two final units summarize the methods and approach of "The Big Easy," one in the urban palimpsest of Tulsa,
Oklahoma, the other in the "deep time" of the Diné Nation. Shanedra Nowell has created "The 1921 Tulsa Race
Riot and its Legacy: Experiencing Place as Text" for her 9th-grade Human Geography class at Edison Preparatory High
School. Dividing her subject into the analytic rubrics of Pretext, Plaintext, Intertext, Subtext, and Context, she
tells the long -suppressed story of the 1921 massacre known as the "race riot." She will walk her students through
the past that is missing and assumed dead and the past that is still present through the searing photographs,
memorial plaques, and memoirs of that historically defining but not ultimately definitive event. Finally, Marilyn
Dempsey, in "The Intangible Heritage of the Diné," takes her students (and all of us who hear her speak and
read her curriculum unit are her students) through the deepest investigation of all: sharing with her Diné
students everything that she can tell them about their intangible heritage, so that they will sustain it by passing
it on to their children, she is generously willing to share with the rest of us all of this inspiring heritage that
is proper for us to hear.
Joseph R. Roach