Chapter 5 portrays an interesting outline of different levels of identity and motivation. Its nice that the 6 forms of keeping interest can be remembered as the 5 C’s + play. I agree that all of these are needed in an informal learning setting. However, caution must be taken that all of these need to be balanced and that too much of a ‘good’ thing can be bad. In the example given with the light experiment, the button feature gave the visitor too much control and caused them to lose track of what was supposed to be learned. Confidence and challenge seem like direct opposites that must be balanced. Allowing the visitor to be correct to avoid frustration is very important while keeping interest also depends on the learner being challenged. This challenge has to be a slight one. A solution I’d propose (I’m confident it’s been done already) is to have different levels of challenges since some challenges for a certain group might be too easy to keep an older group interested.

The identity category labels cannot have strict boundaries. What I mean is that one can fall under multiple categories within one zoo/aquarium/museum trip. For example, I see that it is very probable for a “Professional/Hobbyist” acting as a “Facilitator.”

Chapter 8 alludes to what I mentioned previously (chapter 5 reflection) that exhibits have to cater to different levels of understanding and interests. This includes how challenging the different groups requires different level tasks. It is extremely important to allow all ages proper exposure to new concepts and ideas. Knowledge always renews itself and new concepts are developed very frequently in almost all fields of study. Keeping up with new information keeps sharpens the mind’s skill at critically analyzing any topic at hand. This applies to all ages: young children, adults and the elderly. However, there is definitely a stronger need for the children to access all of the information in order to develop his or her interest and ability in the future.

I really like the six component model discussed in Chapter 5.  I find that these 6 points are good ways to examine whether an exhibit will engage the visitor or not and whether it will pique his interest or not. Having these components in place ensure that the visitor will enjoy the exhibit and hopefully take something out of it. However, with these museum exhibits, it is difficult to maintain long term interest. A visitor may enjoy the exhibit, but once he leaves the museum, he may not do anything with his interest. The only way to really maintain this interest is by having a long term project. In this manner, the interest in itself is longer lasting and the “visitor” is more of a participant, which thereby creates in him an identity with the science.

I really enjoyed how the chapter broke down the course of science education throughout the life span. I found the points to be really on target and true in my own personal experiences. Many of the points they made were expressed in my Everyday Science paper. I noticed these differences of people’s attachments to science based on their various ages (school, occupation, etc.) I also found it interesting how across all ages, interacting with science is the way in which all people enjoy learning about science the most. No matter what age, just about every person prefers a hands-on experience than listening to a lecture.

Chapter 7 of Surrounded by Science introduces a new challenge to the development of museums that I haven’t thought of before: designing the museums to accommodate disabled people along with people from minority cultures. These are important factors that can’t be overlooked.

I believe it is important for institutions such as museums to be accessible for all people. When you think about the intrinsic moral rights that every human should have, you think of the right to have health care, the right to have food and shelter, and the right to have an education. Museums encompass the educational aspect. Therefore, it would be immoral to make museums exclusive to able-bodied, white, middle class citizens.

I’ve had personal experiences where cultural accommodations would’ve been helpful in a museum. I visited the Museum of Natural History with my Russian-speaking grandmother, who can speak conversational English very well, but lacks a knowledge of technical scientific terms, since all of her schooling took place in Ukraine. She’d stop by the various exhibits and observe the displays. She’d wonder why an animal looks a certain way. Frustrated, I’d tell her, “Read the description and you’d know!” I’d try to explain the caption, but with my limited Russian, it was difficult to translate technical scientific terms. Having a Russian docent or a translation of the text available would’ve helped enormously. Similarly, as we walked through the timeline walkway illustrating major cosmic events starting from the Big Bang and ending in modern Earth, my grandma was clueless about the purpose of the walkway.

I think it’s great that more efforts are being made to allow museums to be appreciated unanimously. The Vietnamese-themed and Native American-themed museums from the text work well to not only allow the content of museums to be more understandable by the cultures, but the themes also draw these people in. I felt pleased as I read about the creative exhibits designed for disabled people, such as the beads placed on a magnetic panel for making jewelry. This chapter shows how there are many factors in building a successful and universally accessible museum. You might have a very interactive, very colorful, accessible, and user-friendly museum. You might think you have all the proper elements in place. And then you realize that there are always more elements to be added. There is no end to improvement.

I have always found it interesting how all pre-Western cultures developed explanations for natural phenomenon and thus practice different forms of rituals to accommodate their beliefs. The thing in common between science and these cultures are their abilities to observe. Both groups seem to observe natural events and give explanations for what they see. However, as mentioned in Chapter 7, this predisposition of having traditional belief conflicts with these traditional groups’ abilities to adapt and understand a scientific explanation behind a natural event. This, I believe, is the reason the author wants to blend scientific exhibits with some cultural background. It will connect those with predisposed beliefs with the modern explanations.

I think the solution presented to include diverse groups – by adding multiple languages in labels, audio recordings – is rather obvious and extremely valuable. The Vietnamese Audience Development program sheds much light on how an exhibit should be catered to diverse ethnic groups. Many aspects were seen to be appreciated while some negative aspects of the museum can be learned. A mistake most noted was the fact that the museum was difficult to access in many ways including financial and locational obstacles. But as the chapter concludes, simply translating words into a different language does not necessarily equate to proper understanding by those reading the labels. The concepts taught have to be approached differently in a way that the readers can relate to. Additional tour guides from the specific nationality being catered to can assist this. These tour guides would narrow the gap between a difficult translation and understanding new scientific concepts presented in a museum.

I agree with the chapter that it is very important to include all groups of culture, religion, and ability in the informal science settings. I really enjoyed the ways in which the museum strived to include people of disabilities in the museum exhibits. It was also interesting how the museum tried to create museum exhibits that would attract different cultural communities to the museum. It was especially important to incorporate these themes and ideas as a new community was beginning to grow in the area.

This chapter reminded me of ideas from the reading on Jamaica Bay.  It discussed the conflict that sometimes arises between science and religion and how the conflict is reconciled. Here, the chapter emphasizes how sometimes it is the science side that is causing more of the issue. There, it showed how sometimes religion can interfere with the natural environment and discussed ways in which religions and cultures can benefit the environment, while still observing their rituals and customs. Here, the chapter points out that sometimes science is not so open and inviting to all cultures and religions. It was very interesting to see how the informal science settings are working on changing some of the exhibits and ways in which science is taught and learned in their settings in order to incorporate and engage various religions, cultural communities and people with disabilities.

Before the class discussion and reading assignment on the area, I knew nothing about Jamaica Bay. I knew the area that the makes it up, but I didn’t know that it was called Jamaica Bay or that the area I thought of as primarily beaches is also a salt marsh. As a lover of the environment and someone who understands the importance of preserving the natural state of the earth, it doesn’t surprise me that, although I had no previous knowledge of salt marshes,  damage to the salt marsh environment and the loss of biodiversity has such a detrimental effect on the ecosystem and the human population that benefits from the salt marsh’s ability to protect the mainland from flooding, as can be caused by events such as superstorm Sandy.

I was happy to read that immigrants, particularly Hindu practicers, were able to continue their practicing their religion after coming to a new world, and that they found a natural space that includes a body of water where they can re-enact and perform their rituals as they would if they were near the Ganges. At the same time though, and this is relatively easy for me to say because I am an outsider and not a part of the Hindu religion or culture, I don’t think their religious rituals should infringe on the rights of the environment to be unpolluted and as unaffected by people as possible. Leaving offerings to their gods in the water and wishing cremated loved ones a speedy way to reincarnation pollutes the water, which incidentally, is the water that they believe is cleansing and purifying and brings “happiness and comfort” (NPS, 124; qtd in Bai 1998:2). Polluting the water is detrimental for the environment and affects the animals in the water and those that consume those aquatic species, and affects the beaches and shorelines that offerings wash up on. It also makes the changes the space and precludes others from enjoying the natural beauty and purity of the area. I agree with Kisa that land ownership, especially of natural spaces like parks and beaches, is a weird concept and that Native Americans were right in making land a shared resource, but I do think it’s important to somehow regulate the use of the land to make sure that it can be preserved, used, and enjoyed by all. We should all feel a sense of responsibility to preserving and protecting the environment; it belongs to all of us, and we should all be stewards of the earth so all of us, including our progeny, will get to benefit from it, too.

Jamaica Bay is a region rich in its cultural history. Because it exists on the outskirts of Brooklyn, it is often a forgotten crop of land. By simply looking at a satellite photo of the area, one can tell how it’s one of the only areas in New York that remains relatively untouched by urban landscaping. Therefore, it also acts as a buffer zone for extreme weather situations such as Hurricane Sandy. The marshes soak up water and act as solid ground to slow a hurricane’s path before it hits urban areas.

What the article on ethnographic history also reveals about the area is that its a vital area for immigrants, especially since it contains affordable housing. Studies over the past decades have shown how the area was home to many cultures, including various sects of Jews, HIndus, and now Caribbean and Latin American cultures. It’s interesting how an area can change so much, and attract such a diversity of culture. One of the major reasons is because the area is very natural, with much biodiversity, and is bordered by water. The study describes how water can be sacramental to many religions, including Hinduism.

In addition, the area is economical in terms of food! Many people fish in the area, and are able to sustain themselves and even make profits from what they catch. It’s unlikely to find such subsistence practices being performed in New York City, but this is one of the places where they can take place.

Jamaica Bay is not without its problems, though. Although the watershed’s population has increased, its average income has gone down. It will be interesting to watch how the area will proceed to develop over the future years.

It was interesting to read just how much religion, culture, and the natural environment interact with each other. At first glance, one may not think that there is such a strong connection. However, the report went through a number of religions/cultures and all seem to have at least one ritual or custom that involves the natural environment, primarily that of the water. It is important for people to be able to practice their religion freely and properly. However, this poses a challenge. Sometimes, the rituals can cause harm to the environment or to the organisms living in it. And, it’s difficult for environmentalists to deal with the issue, in a way that does not disrespect the community. As the report offered, there are many solutions and ways to deal with the conflict in a respectful and beneficial manner to both the members of the community and the animals which live in the area. I know that in my neighborhood, the park asks people not to feed the fish/geese. And so, when my family goes to do Tashlich, we say the prayers by the water, without throwing in pieces of bread (which is an added custom and not an integral part to the ritual). Additionally, I recall waking up early a few years back to recite Birchat HaChama, over the sun. It was a really beautiful and inspirational experience. I didn’t ever think of it in the lens of science, but this reading really made me think how so many of the customs I observe have a connection with the natural world. And, this realization gives me more of a reason, appreciation, and an importance to preserving and maintaining the natural world and environment that I live in and benefit from in a myriad of ways.

These three chapters were very interesting to read.  It was fascinating to learn about the groups that live in Jamaica Bay area, how these groups have changed and how these groups have made use of the resources around them in Jamaica Bay and surrounding area.  I liked learning about the immigration of new cultural groups into the area, while Irish, Italian, Jewish and African-American populations have decreased in the communities. These new cultural groups, like those of Guyanese-Hindu background, people from the Indian sub-continent and those of African and Caribbean origins, have utilized the Gateway’s resources for their cultural and religious rituals. Another example of change in population is in Canarsie, where its population shifted from mostly white to non-Hispanic Black. It was also interesting to learn that the landfills are transforming into parkland. In addition, Canarsie’s primary waterfront access is from Canarsie Pier, which jets out into Jamaica Bay. Here, the resources, the pier and the beaches, have been seen to be used for religious ceremonies by nearby Jewish populations. However, it has seen a decline in the Jewish population, which has resulted in the area to be used more by Santeria practitioners.

It is also interesting to note that there are goals to bring National Park Service protection to Jamaica Bay’s resources while also extending recreation opportunities to urban populations. It has been hard to reach less advantaged population groups in the area because of the overall increase in poverty levels. This poverty has lead to an uneven numbers of families with children, presenting a challenge for Gateway personnel to reach them.

In the other chapters, it was interesting to learn that places along the water in Jamaica Bay have been used for religious purposes by  Hindu, Jewish and African populations. I learned that the nature of the religious attachment to the area has been to flowing water; bodies of water are important in some religious traditions. Water can represent several different things, like rebirth and purity, depending on which group you are a part of.  As newer groups move in, they also, may attach new significance to the resources of the bay.

I also liked that at the end of chapter 6  there is a realization that all the groups are important and that how they utilize the resources around them is just as important. We need to explore the best way to utilize the place without being exclusive to other groups or generations. All need to be aware of the racial, ethnic and religious groups that are coming into the Jamaica Bay area and how they are using its resources and realize the diversity of the area. There also needs to be an interest cultivated in the youth to preserve and protect the social and natural resources of Jamaica Bay, including projects that document their connection to the bay and mentorship programs.