PRESENT TENSES TUTORIAL

Hi dear grade 9 girls,

Here are some videos that explain how present tenses work. See them all. Then, do the exercises below.

EXERCISES

http://www.englishpage.com/verbpage/verbs1.htm

http://www.englishpage.com/verbpage/verbs2.htm

http://www.englishpage.com/verbpage/verbs7.htm

http://www.englishpage.com/verbpage/verbs8.htm

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GIST EXERCISE GRADE 9

Hi dear 9 grade,

Here’s the text you should read to write the GIST summary.

 

The Sun Still Rises in the Same Sky

Joseph Bruchac

 

Few peoples have been as appreciated and, at the same time, as misrepresented as the many different cultures today called “American Indian” or “Native American.” Images of “Indians” are central to mainstream America, from Longfellow’s misnamed epic poem The Song of Hiawatha (which actually tells the story of the Chippewa hero Manabozho, not the Iroquois Hiawatha) to the “cowboys and Indians” tradition of movies about the Old West. Yet it’s only recently that the authentic literary voices of Native Americans have received serious attention. Native American literature has been a living oral tradition, but it was never treated with the same respect as European, or Western, literature. But Western literature itself has its roots firmly planted in the oral tradition—such ancient classics as the Odyssey and Beowulf, long before they were written down, were stories kept alive by word of mouth. The vast body of American Indian oral literature, encompassing dozens of epic narratives and countless thousands of stories, poems, songs, oratory, and chants, was not even recognized by Western scholars until the late 1800s. Until then, it was assumed that Native Americans had no literature.

 

Part of the problem scholars had in recognizing the rich traditions of American Indian literature was translating the texts from hundreds of different languages—a task often best done by Native Americans themselves. Over the decades, various American Indian writers—N. Scott Momaday, Louise Erdrich, Simon J. Ortiz, and Leslie Marmon Silko, among others—have revitalized Native American literature by combining their fluency in English with a deep understanding of their own languages and traditions.

 

We can make some important generalizations about American Indian oral traditions. First of all, Native American cultures use stories to teach moral lessons and convey practical information about the natural world. A story from the Abenaki people of Maine, for example, tells how Gluskabe catches all of the game animals. He is then told by his grandmother to return the animals to the woods. They will die if they are kept in his bag, she tells him, and if they do die, there will be no game left for the people to come. In this one brief tale, important, life-sustaining lessons about greed, the wisdom of elders, and game management are conveyed in an entertaining and engaging way.

American Indian literature also reflects a view of the natural world that is more inclusive than the one typically seen in Western literature. The Native American universe is not dominated by human beings. Animals and humans are often interchangeable in myths and folk tales. Origin myths may even feature animals as the instruments of creation.

All American Indian cultures also show a keen awareness of the power of metaphor. Words are as powerful and alive as the human breath that carries them. Songs and chants can make things happen—call game animals, bring rain, cure the sick, or destroy an enemy. For Native Americans, speech, or oratory—often relying on striking similes drawn from nature—is a highly developed and respected literary form.

 

Passed on from generation to generation, oral traditions preserve historical continuity. But these traditions are also, like the Native American peoples themselves, tenacious, dynamic, and responsive to change. The American Indian worldview is not that of a progressive straight line, but of an endless circle. This cyclical nature of existence is reflected both in the natural world itself, with its changing seasons and cycles of birth, death, and rebirth, and in Native American ceremonies repeated year after year. Each summer, for example, the Lakota people have their Sun Dance. In pre-Columbian times, they went to the Sun Dance on foot; after the coming of the Spanish, they rode horses to the annual event. Today, the Lakota arrive by automobile. While a European eye might see the technology of transport as the important point of this anecdote, to a Lakota the issue of changing transportation is unimportant. It is, after all, only a different way of getting to the same place. The sun still rises in the same sky.