CEFR B2 Cultural Literacies

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Students: ages 16-18 

Language level CEFR B2-C1 

Cultural Literacies CEFR B2  –> Also see: CEFR-based Creative Cultural Literacies

CEFR B2:  

I can analyse and interpret objects in museums, uncovering their stories, meanings, and historical significance based on their materials, design, and context.  

I can independently research and investigate objects in museums, developing a deeper understanding of their cultural, historical, and artistic value.  

I can articulate my own interpretations and reflections on objects in museums, supported by evidence and relevant knowledge.  

I can engage in discussions and debates about objects in museums, exchanging ideas and perspectives with others while respecting diverse viewpoints. 

Time: 2 x 60 minutes 

Place: hybrid –> in the museum or in the classroom or both (online) 

Objectives: 

  • Students will learn about object-based learning and its benefits. 
  • Students will engage in a museum debate about The Cyrus Cylinder and its historical significance. 
  • Students will practice the object-interview workform to explore The Cyrus Cylinder. 

Prompt: The Cyrus Cylinder is one of the most important artifacts from ancient Persia. It is often referred to as the first declaration of human rights, and that it should be returned to Iran. However, some people argue that this is an overstatement. What is your position? 

Thesis statement: The Cyrus Cylinder on display at the British Museum should be returned to the  National Museum of Iran. Materials: 

  • Whiteboard or flip chart and markers 
  • 3 Student Hand-Outs (object learning and museum debate prompt sheets) 
  • Teacher keys 

Student Readiness: 

  • Explain to the students the concept of object-based learning and why it is effective:  collaboration, display, and research. 

 Scheme of Work Lessons 1 and 2 

Lesson 1: 

  1. Introduction (10 minutes): 
  • Put Student Hand-Out 1 on desks. 
  • Explain (order of) activities: 1. object interview 2. museum debate 3. essay prompt  
  • Show students (the picture of) The Cyrus Cylinder. Show students the original text on The Cyrus Cylinder  
  • Provide students with the prompt: The Cyrus Cylinder is one of the most important artifacts from ancient Persia. It is often referred to as the first declaration of human rights, and that it should be returned to Iran. However, some people argue that this is an overstatement, and that it should stay in the British Museum. What is your position? 
  • Provide students with the thesis statement: The Cyrus Cylinder on display at the British Museum should be returned to the  National Museum of Iran. 
  1. Object-Interview (25 minutes): 
  • Point our the questions for the object-interview on Student Hand-Out 1. 
  • Provide students with Student Hand-Out 2 = the fact sheet on The Cyrus Cylinder. 
  • Have them work in pairs and take turns asking and answering questions about The Cyrus Cylinder using the workform. 
  • After 20 minutes, bring the group back together for a brief exchange on their 1. sensations and experiences and 2. answers. 

  How to use information as evidence in an argument (20 minutes) 

  • Explain how to present an argument: in PEE structure (5 minutes) 
  • Briefly explain the museum debate format to promote student readiness for the next lesson (5 minutes):  
  • Allow students to brainstorm on arguments pro and con individually. 

 
Lesson 2: 

Museum Debate Preparation (25 minutes): 

  • Divide the students into three groups: pro-con-jury. Fourth group optional: audience 
  • Provide the groups pro and con with the Museum Debate prompt sheet. 
  • Each group should take a few minutes to discuss their position and prepare their arguments. 
  • While the pro and con groups prepare, the teacher gives instructions to the jury, timekeeper, optional: a student-debate leader, audience. 

Museum Debate (45 minutes) 

  • The groups confer for 15 minutes 
  • The debate starts and lasts for 15 minutes. The groups will take turns presenting their arguments to the other group. 
  • After the debate, allow 10 minutes of time for a brief discussion and questions while the jury confers. 
  • Jury feedback: 5 minutes on teamwork, presentation, content. 

Conclusion (10 minutes): 

  • Share the key takeaways from the debate.  
  • Follow-up assignment: How can ‘belonging’ be facilitated through recognition of differences, as reflected in the text of the cylinder, in a way that hostility among nations and cultures could turn into friendship and peace? 

 Student Hand-Out 1 –> beginning of lesson: 

Original text of the Cyrus Cylinder 

[Column 1:] 

  1. [I am] Cyrus, king of the world, great king, mighty king, king of Babylon, 
  1. king of Sumer and Akkad, king of the four quarters [of the earth], 
  1. son of Cambyses, great king, king of Anshan, descendant of Teispes, 
  1. great king, king of Anshan, the perpetual seed of kingship, whose reign Bel [Marduk] and Nebo love, 
  1. whose kingship they desire for their hearts’ pleasures. 

[Column 2:] 

  1. When I, well-disposed, entered Babylon, I set up a seat of domination in the royal palace amidst jubilation and rejoicing. 
  1. Marduk, the great lord, caused the big-hearted inhabitants of Babylon to… 
  1. I sought daily to worship him. 
  1. My numerous troops moved about undisturbed in the midst of Babylon. 
  1. I did not allow anyone to terrorize the land of Sumer and Akkad. 
  1. I kept in view the needs of Babylon all its sanctuaries to promote their well-being. 
  1. The citizens of Babylon… I lifted their unbecoming yoke. 
  1. Their dilapidated dwellings I restored. I put an end to their misfortunes.  

[Column 3:] 

  1. Upon the instigation of Marduk, the great lord, I settled in his city, Babylon, I proclaimed freedom for all the inhabitants of Babylon. 
  1. I did away with their misfortunes. 
  1. At my command, the exiled people of Israel who had been living in Babylon for a long time, were allowed to return to their own territories. 
  1. With regard to these, Marduk, the great lord, was moved to pity. 
  1. He inclined towards me with favour and said: 
  1. “Cyrus, king of the world, great king, mighty king, king of Babylon, king of Sumer and Akkad, king of the four quarters [of the earth], son of Cambyses, great king, king of Anshan, descendant of Teispes, I herewith give you my kingship. 
  1. From [this time on], I have established you as my favourite, you, the Persian, whose yoke [others] shall never [again] experience. 

[Column 4:] 

  1. Whatever work there was to do, I saw to it that it was done. 
  1. Marduk, the great lord, rejoiced over [my good] deeds, and he sent gracious blessings upon me, Cyrus, the king who worshipped him, and upon Cambyses, my son, the offspring of my loins, as well as upon all my troops. 
  1. From every quarter, from the Upper Sea to the Lower Sea, the kings who dwell in tents, the kings of the land of Amurru, the king of the land of Ellipi, as well as the governors and princes of the land of the Medes, and all the governors of the western lands that [I] have appointed, came to me in Babylon, [kneeling] at my feet, and greeted me warmly. 
  1. They kissed my feet, rejoicing over my lordship, their faces shone with happiness. 

[Column 5:] 

  1. [I] endeavoured to strengthen the protective wall of the city of Babylon in ruins. 
  1. [I] ordered that the city of Babylon be resettled. 
  1. I established the city anew and made it flourish. 
  1. Marduk, the great lord, [rejoiced] over 

Object-Interview questions 

  1. What is the object?  
  1. What materials were used to make it? 
  1. What is its historical significance? 
  1. Who created it and why? 
  1. What is its cultural context? 
  1. What can we learn about the people who made and used it? 
  1. How has it been preserved over time? 
  1. What is its current location and how is it displayed? 
  1. How has its meaning and significance changed over time? 
  1. How does it connect to other historical events or artifacts. 

 
Student Hand-Out 2 –> Museum Debate Fact Sheet on the Cyrus Cylinder 

  1. The Cyrus Cylinder is an ancient artifact made of clay and inscribed with cuneiform script. 
  1. It was created in the 6th century BCE during the reign of Cyrus the Great, who founded the Persian Empire. 
  1. The cylinder was discovered in 1879 by a British archaeologist named Hormuzd Rassam, who was excavating the ruins of the ancient city of Babylon. 
  1. The cylinder is about 9 inches tall and 4 inches in diameter, and it weighs approximately 4 pounds. 
  1. The inscription on the cylinder is written in Babylonian cuneiform script and describes Cyrus the Great’s conquest of Babylon and his policies towards the conquered peoples. 
  1. The cylinder is often referred to as the first declaration of human rights, as it contains a message of religious tolerance and respect for human dignity. 
  1. The cylinder’s text is written in a poetic style, with phrases such as “I brought peace to the land” and “I freed the slaves” expressing Cyrus’s benevolent rule. 
  1. The cylinder was likely buried in the foundation of a building in Babylon as a symbolic gesture, as was common in ancient Mesopotamia. 
  1. The cylinder is now housed in the British Museum in London and is considered one of the museum’s most important objects. 
  1. The cylinder has become an important symbol of Persian identity and heritage, and it is often used in modern Iranian propaganda. 
  1. The cylinder was loaned to Iran in 2010 and was displayed in several cities throughout the country. 
  1. The cylinder has been the subject of controversy, with some scholars disputing its status as a declaration of human rights and others criticizing its use as a political symbol. 
  1. The cylinder was included in the UNESCO Memory of the World Register in 2010, which recognizes cultural and historical documents of global significance. 
  1. The cylinder has been translated into numerous languages, including English, French, German, and Persian. 
  1. The cylinder’s inscription is the earliest known example of the phrase “king of the four corners of the world,” which was used by Persian kings to describe their authority. 
  1. The cylinder’s text also describes Cyrus as a “shepherd” who cares for his people and protects them from harm. 
  1. The cylinder is sometimes compared to the Hammurabi Code, another ancient artifact that contains laws and edicts. 
  1. The cylinder has been used as a symbol of interfaith understanding, with some religious leaders citing its message of tolerance and respect as a model for modern society. 
  1. The cylinder has been the subject of several exhibitions and academic conferences, including a major exhibition at the British Museum in 2013. 
  1. The cylinder’s influence can be seen in modern political movements, with some groups advocating for human rights and democracy citing Cyrus as an inspiration. 
  1. The Cyrus Cylinder is believed to have been created in 539 BCE, shortly after Cyrus the Great conquered Babylon. 
  1. The cylinder was created as a public declaration of Cyrus’s policies towards the people he conquered, particularly the Jews who had been exiled to Babylon. 
  1. The cylinder was originally buried in the foundations of the Esagila temple in Babylon, which was the main temple of Marduk, the city’s patron deity. 
  1. The cylinder was made of baked clay and measures approximately 22.5 centimeters (8.9 inches) in length and 10 centimeters (4 inches) in diameter. 
  1. The text on the cylinder is written in Akkadian cuneiform script, which was the main language used in ancient Mesopotamia. 
  1. The cylinder was rediscovered in 1879 by Hormuzd Rassam, an Assyrian archaeologist who was working on behalf of the British Museum. 
  1. The cylinder was acquired by the British Museum in 1880 and has been in their collection ever since. 
  1. The cylinder has been described as one of the most important artifacts from the ancient Near East, due to its historical and cultural significance. 
  1. The text on the cylinder describes Cyrus as a great king who restored order and justice to the lands he conquered. 
  1. The cylinder also describes Cyrus as a liberator who freed the people of Babylon from their oppressive rulers and allowed them to return to their homelands. 
  1. The text on the cylinder includes several references to the Babylonian god Marduk, suggesting that Cyrus was seeking to legitimize his rule by aligning himself with the local religion. 
  1. The cylinder has been interpreted by some scholars as evidence of Cyrus’s policy of religious tolerance, which allowed different groups to worship their own gods freely. 
  1. The cylinder has been compared to other ancient documents that also contain edicts and laws, including the Code of Hammurabi and the Rosetta Stone. 
  1. The text on the cylinder is written in an elevated, poetic style that was typical of royal inscriptions in the ancient Near East. 
  1. The cylinder has been used as a symbol of Iranian identity and nationalism, particularly since the 1979 Iranian Revolution. 
  1. The cylinder has been featured on Iranian banknotes and postage stamps, as well as in other official documents and propaganda. 
  1. The cylinder was loaned to Iran by the British Museum in 2010, and was displayed in several Iranian cities as part of a cultural exchange program. 
  1. The cylinder has been the subject of several books, articles, and documentaries, as well as academic conferences and exhibitions. 
  1. The cylinder has been praised for its message of tolerance and respect, which has been interpreted as a universal declaration of human rights. 
  1. The cylinder continues to inspire people around the world with its message of peace, justice, and freedom, nearly 2,500 years after it was created. 


 Student Hand-Out 3 –> Museum Debate Prompt Sheet: 

Prompt: The Cyrus Cylinder is one of the most important artifacts from ancient Persia. It is often referred to as the first declaration of human rights, and that it should be returned to Iran. However, some people argue that this is an overstatement. What is your position? 

Thesis statement: The Cyrus Cylinder on display at the British Museum should be returned to the  National Museum of Iran.   

Research: cylinder | British Museum 

Remember the answers to the Object-Interview questions! 

  1. What is the object? 
  1. What materials were used to make it? 
  1. What is its historical significance? 
  1. Who created it and why? 
  1. What is its cultural context? 
  1. What can we learn about the people who made and used it? 
  1. How has it been preserved over time? 
  1. What is its current location and how is it displayed? 
  1. How has its meaning and significance changed over time? 
  1. How does it connect to other historical events or artifacts. 
Arguments PRO: return object to Iran Arguments CON: Keep object in British Museum 
P E E P E E 
P E E P E E 
P E E P E E 

 
Teacher Key to Object Interview Cyrus Cylinder  

  1. What is the object? The Cyrus Cylinder is an ancient clay cylinder from the 6th century BCE, bearing inscriptions in cuneiform script. 
  1. What materials were used to make it? The Cyrus Cylinder is made of baked clay and measures about 22.5 cm in length and 10 cm in diameter. 
  1. What is its historical significance? The Cyrus Cylinder is considered one of the most important artifacts of the ancient world, as it provides insight into the policies of the Persian king Cyrus the Great, who conquered Babylon in 539 BCE. The cylinder contains a proclamation made by Cyrus after his conquest, in which he proclaims religious tolerance and freedom, allowing exiled peoples to return to their homelands and restoring damaged religious sites. 
  1. Who created it and why? The Cyrus Cylinder was created by Babylonian scribes under the order of Cyrus the Great, to commemorate his conquest of Babylon and his policies of religious tolerance and freedom. 
  1. What is its cultural context? The Cyrus Cylinder is part of the broader cultural context of the ancient Near East, specifically the Persian Empire and its interactions with Babylonian culture. 
  1. What can we learn about the people who made and used it? The Cyrus Cylinder tells us about the values and policies of the Persian Empire, specifically their commitment to religious tolerance and freedom, as well as their respect for cultural and religious diversity. 
  1. How has it been preserved over time? The Cyrus Cylinder has been preserved over time due to its burial in the foundations of the Temple of Marduk in Babylon. It was rediscovered in 1879 and is now housed in the British Museum in London. 
  1. What is its current location and how is it displayed? The Cyrus Cylinder is currently on display at the British Museum in London, in a special gallery dedicated to the ancient Near East. 
  1. How has its meaning and significance changed over time? The meaning and significance of the Cyrus Cylinder have changed over time, depending on the political and cultural context of the societies that have interpreted it. In modern times, the cylinder has been celebrated as an early example of human rights and religious tolerance. 
  1. How does it connect to other historical events or artifacts? The Cyrus Cylinder connects to other historical events and artifacts of the ancient Near East, including the Persian Empire and its interactions with other cultures, as well as the broader history of the ancient Near Eastern world.  

 Museum Debate Cyrus Cylinder Teacher Key 

Possible arguments 

Thesis statement: The Cyrus Cylinder on display at the British Museum should be returned to the  National Museum of Iran.  

Group 1 (in favor): 

  • The Cyrus Cylinder was discovered in Babylon (modern-day Iraq) in the 19th century and eventually came into the possession of the British Museum. 
  • The British Museum has the resources and expertise to preserve the artifact and display it to a global audience. The Cyrus Cylinder is an important part of world history and should be accessible to as many people as possible. 
  • The Cylinder was not intended to be a human rights document, but rather a statement of Cyrus’ victory over Babylon and his legitimacy as a ruler. The Cylinder only applies to Cyrus’ subjects, not to all people, and it does not address important issues like slavery or women’s rights. The Cylinder has been romanticized by modern scholars who are looking for examples of early human rights. 
  • Arguments for the return of the Cyrus Cylinder to the National Museum of Iran: 
  • Repatriation: Some argue that the Cyrus Cylinder should be returned to Iran as a matter of repatriation, since it was taken from the country during the colonial era. 
  • Cultural significance: The Cyrus Cylinder is considered a highly significant cultural artifact for Iran, as it represents the country’s rich history and cultural heritage. 
  • Ownership: The National Museum of Iran argues that it is the rightful owner of the Cyrus Cylinder, and that it should be returned to its country of origin. 
  • Legal claims: Iran has made legal claims for the return of the Cyrus Cylinder, arguing that it was illegally removed from the country and that it should be returned under international law. 

Sources for arguments for the return of the Cyrus Cylinder: 

 Museum Debate Cyrus Cylinder Teacher Key 

Possible arguments 

Thesis statement: The Cyrus Cylinder on display at the British Museum should be returned to the  National Museum of Iran.  

Group 2 (against): 

  • The Cyrus Cylinder is a symbol of Iranian national identity and a source of pride for many Iranians as it demonstrates that Cyrus the Great was a just and benevolent ruler who respected the rights of his subjects.  
  • The Cylinder is an important example of early human rights documents, and it influenced later documents like the Magna Carta and the United Nations Universal Declaration of Human Rights. The Cylinder shows that ancient Persia was a diverse and tolerant society that valued freedom and equality. 
  •  The artifact was looted from Iran during the colonial era, and its return would be a step towards reparations for past injustices. The National Museum of Iran has made a compelling case for the return of the Cyrus Cylinder, and it should be respected. 
  • Arguments against the return of the Cyrus Cylinder to the National Museum of Iran: 
  • Preservation: Some argue that the British Museum has better facilities and resources for preserving the Cyrus Cylinder, and that it would be at risk of damage or destruction if it were returned to Iran. 
  • Access: The British Museum argues that it provides greater access to the Cyrus Cylinder for scholars and the public, as it is on display in a prominent institution in a major world city. 
  • Cultural exchange: The British Museum argues that the Cyrus Cylinder represents an important example of cultural exchange between different countries and civilizations, and that it should remain on display in a global institution. 
  • Legal ownership: The British Museum argues that it has legal ownership of the Cyrus Cylinder, and that it acquired it legally from the Ottoman Empire in the 19th century. 

Sources for arguments against the return of the Cyrus Cylinder: 

 
Jury sheet –> how to assess the speakers 

3 categories: give grade for the whole team. 

 Rationale Museum Debate on The Cyrus Cylinder 

1. Learning Aims: 

Make students consider the idea of inclusion of Cyprus’s Cylinder. Tech the concepts of ‘inclusion’, ‘globalisation’ and ‘belonging’.  

Regarding the cylinder, three ideas come to mind.  

First, ownership of cultural heritage. Is it acceptable to take the cultural heritage of a country and display it in a museum in another country. Albeit, as this would lead to legal issues, it might not be right kind of topic for the context.  

Secondly, is wisdom local or national, or global? This could turn into arguments for and against Orientalism, Occidentalism and globalism.  

Thirdly, as a major theme in the context of the cylinder itself and in line with the globalist perspective, how can different nations and cultures coexist on the planet without mutual respect. How can ‘belonging’ be facilitated through recognition of differences, as reflected in the text of the cylinder, in a way that hostility among nations and cultures could turn into friendship and peace?  

2. International Context  

2.1 These Principles and Process for return of cultural objects operates within an international context and recognizes the intentions and importance underlying certain international instruments which specifically address issues of cultural property, restitution, repatriation and return. The citations here are not comprehensive but highlights those of especially significance to this framework.  

2.2 UNESCO 1954 (Netherlands signatory 8 March 2007, retroactive to 14 Jan 1959) The UNESCO Convention for the Protection of Cultural Property in the Event of Armed Conflict represents the first international multilateral treaty with a universal vocation exclusively focused on the protection of cultural heritage in the event of armed conflict. The 1954 UNESCO Convention became legally binding in the Netherlands in 2007, with the adoption of the Cultural Property (Return from Occupied Territory) Act (also called Hague Convention). It has retroactive effect to 14 January 1959.  

2.3 UNESCO 1970 (Netherlands signatory 1 July 2009) The UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property is a global convention designed to afford protection against illicit import, export and transfer of ownership of cultural property. It also provides for recovery and return of any such cultural property imported after the entry into force of the Convention. The 1970 Convention was implemented in the Netherlands in 2009 and has no 5 retroactive effect. This means that return procedures can only be started under the 1970 Convention in the Netherlands when cultural property has been illegally removed from a Member State after 1 July 2009. The Heritage Act (Erfgoedwet) 2016 currently enacts this obligation (article 6.1-6.15).  

2.4 UNIDROIT 1995 (Netherlands signatory 28 June 1995) The UNIDROIT Convention on Stolen or Illegally Exported Cultural Objects establishes minimal legal rules for the restitution and return of cultural objects between Contracting States, with the objective of improving the preservation and protection of the cultural heritage. The Convention applies in respect of cultural objects that were stolen or illegally exported. The Netherlands is a signatory to the UNIDROIT Convention, but has not ratified it.  

2.5 UN 2007 (Netherlands voted for adoption in 2007) The 2007 UN Declaration on the Rights of Indigenous Peoples seeks to establish a framework for securing basic standards for the survival, dignity, well-being and rights of the world’s indigenous communities noting that “States shall provide redress through effective mechanisms, which may include restitution […] with respect to their cultural, intellectual, religious and spiritual property taken without their free, prior and informed consent or in in violation of their laws, traditions and customs”.  

2.6 Washington Principles 1998 The Washington Conference Principles on Nazi Looted Art of 1998 provides non-binding principles to resolve questions of Nazi-confiscated art and recommends national processes for their implementation. The eleven principles advocate, amongst other things, the importance of institutionally based pro-active provenance research, the importance of transparency in terms of collections and archives to allow third party research, and the need for just and fair solutions to claims. In the Netherlands, an independent Dutch Restitution Committee was established in 2001.