MR. NICHOLAS SEVANO / SPRING VALLEY HIGH SCHOOL / LAS VEGAS, NEVADA

2018 Summer Reading Recommendation

How to Read Literature
Like a Professor
​by Thomas C. Foster 
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A thoroughly revised and updated edition of Thomas C. Foster’s classic guide—a lively and entertaining introduction to literature and literary basics, including symbols, themes and contexts, that shows you how to make your everyday reading experience more rewarding and enjoyable.

While many books can be enjoyed for their basic stories, there are often deeper literary meanings interwoven in these texts. How to Read Literature Like a Professor helps us to discover those hidden truths by looking at literature with the eyes—and the literary codes-of the ultimate professional reader, the college professor.

What does it mean when a literary hero is traveling along a dusty road? When he hands a drink to his companion? When he’s drenched in a sudden rain shower? 

Ranging from major themes to literary models, narrative devices and form, Thomas C. Foster provides us with a broad overview of literature—a world where a road leads to a quest, a shared meal may signify a communion, and rain, whether cleansing or destructive, is never just a shower-and shows us how to make our reading experience more enriching, satisfying, and fun.  Source: Amazon.com  
                                                                                                      
PLEASE NOTE: While there will NOT be a formal assessment of this text,    I still highly recommend reading it.  This will add to your critical reading toolbox for the IB ENGLISH A Part 4: Literature--Critical Study portion of class. 

The Language of Literary Study
 Please familiarize yourself with all these terms before the start of school.

Additional Recommended Reading​
​As some of you have asked for summer reading recommendations, I have provided a list of titles. 
Some of these texts appear on reading lists for college-bound students.


​Fiction
Pride and Prejudice by Jane Austen
Don Quixote by Miguel Cervantes
Invisible Man by Ralph Ellison
As I Lay Dying by William Faulkner
The Great Gatsby by F. Scott Fitzgerald
The Scarlet Letter by Nathaniel Hawthorne
Brave New World by Aldous Huxley
Beloved ​by Toni Morrison
1984 by George Orwell
Frankenstein by Mary Shelly
The Death of Ivan Ilyich by Leo Tolstoy
The Adventures of Huckleberry Finn by Mark Twain

Non-Fiction
Bury My Heart at Wounded Knee by Dee Brown
Silent Spring  by Rachel Carson
The Souls of Black Folk by W.E.B. Du Bois
The Outliers by Malcolm Gladwell
The Prince by Niccolò Machiavelli
Angela’s Ashes by Frank McCourt
The Republic by Plato
The Guns of August by Barbara Tuchman
Lincoln at Gettysburg: The Words That Remade America by Garry Wills
This Boy's Life by Tobias Wolff
A Room of One's Own by Virginia Woolf
Black Boy by Richard Wright

Drama
Who's Afraid of Virginia Woolf? by Edward Albee
Lysistrata by Aristophanes
A Raisin in the Sun by Lorraine Hansberry
The Crucible by Arthur Miller
Long Day's Journey Into Night by Eugene O'Neill
Hamlet by William Shakespeare
King Lear by William Shakespeare
Macbeth by William Shakespeare
Oedipus Rex by Sophocles
The Glass Menagerie by Tennessee Williams
A Streetcar Named Desire by Tennessee Williams
Fences by August Wilson

The International Baccalaureate Diploma Programme
at Spring Valley High School

To date, more than 1.2 million students worldwide have graduated from the Diploma Programme (DP). IB students reflect diverse experiences and perspectives, attend IB World Schools in 147 countries representing an even broader range of nationalities. ​
​"During my DP courses, I was able to develop my critical thinking skills. I explored the relationship between personal superstition and the formation of scientific knowledge. This led to a deep understanding of perceptions toward scientific knowledge, source reliability, and social impact."    -- Zheng "David" Zong - Shanghai, China
"I was really interested in medicine, biochemistry, neuroscience, and ecology, and being able to tailor my studies to my passions made the classes much more fun and relevant for me. These also gave me credits for some of my courses in university to accelerate my studies and meant I already had a strong background in a lot of my elective university subjects."    --Samantha Nixon - St. Lucia, Australia
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Home of the Grizzlies

10th Grade MYP Personal Project Exhibition
Spring Valley High School
​March 21st, 2018

IB Mission Statement

The International Baccalaureate aims to develop inquiring, knowledgeable and caring young people who help to create a better and more peaceful world through intercultural understanding and respect. To this end the organization works with schools, governments and international organizations to develop challenging programmes of international education and rigorous assessment. These programmes encourage students across the world to become active, compassionate and lifelong learners who understand that other people, with their differences, can also be right.

Course Description

The Language A: Language and Literature course introduces the critical study and interpretation of written and spoken texts from a wide range of literary and non literary genres. The formal analysis of texts is supplemented by awareness that meaning is not fixed but can change in respect to contexts of production and consumption. This course is available for study in 17 languages.

​The course is organized into four parts, each focussed on the study of either literary or non-literary texts. Together, the four parts of the course allow the student to explore the language A in question through its cultural development and use, its media forms and functions, and its literature. Students develop skills of literary and textual analysis, and also the ability to present their ideas effectively. A key aim is the development of critical literacy.

Key Features of the Curriculum and Assessment Models:
​
  • Available at higher and standard levels
  • Higher level study requires a minimum of 240 class hours, while standard level study requires a minimum of 150 class hours
  • Students study 6 works at higher level and 4 works at standard level from a representative selection of genres, periods and places
  • Students develop the techniques needed for the critical analysis of communication, becoming alert to interactions between text, audience and purpose
  • An understanding of how language, culture and context determine the construction of meaning is developed through the exploration of texts, some of which are studied in translation, from a variety of cultures, periods and genres 
  • Students are assessed through a combination of formal examinations, written coursework and oral activities
  • The formal examination comprises two essay papers, one requiring the analysis of unseen literary and non-literary texts, and the other a response to a question based on the literary works studied
  • Students also produce written tasks in a variety of genres, and perform two oral activities presenting their analysis of works read.
                                                                               
                                                                                                                                                                Taken from http://www.ibo.org/programmes
                                                                                                                                                                Spring Valley HS is a certified DP high school.

Theory of Knowledge (TOK) Integration

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The School of Athens

​Specific cultural and reading practices play a central role in the way we generate the meaning of a text. As these practices change, over time or from place to place, the meaning we ascribe to a text shifts and can become unstable. This creates a clear link with Theory of Knowledge (TOK). In discussing art as an area of knowledge, for example, the following question might be asked: “What knowledge of art can be gained by focusing attention solely on the work itself, in isolation from the artist or the social context?”

Further questions seek to explore the nature and meaning of art through an understanding of its social, cultural or historical context and the role of the reader or audience’s response to the text in generating meaning. Links with TOK also promote an intercultural perspective, encouraging students to reflect on and think beyond their own cultural assumptions as they engage the learning materials in the course.

​The relationship between the subject and TOK is central to the Diploma Programme. Students should be able to reflect critically on the various ways of knowing and on knowledge issues. The questions noted below highlight the relationship between TOK and the Language A: Language and Literature course:
​

How does the reader shape the meaning of a text?​
​
How are our understandings of texts affected by their various historical, social and cultural contexts?

When does a text become defined as literature?

Language and literature are never simply transparent. They also encode values and beliefs. To what extent should this be considered when responding to texts?

How far do power relationships in society determine what is considered literature and define the canon?

Texts can be analysed from different critical positions. In the light of this, how can their effectiveness be judged relative to one another?
​
If meaning is inherently unstable, conditional on the contexts of the text and reader, how can we determine what a text means?​

                                                                                                                                                            Taken from http://www.ibo.org/programmes
                                                                                                                                                            Spring Valley HS is a certified DP high school.

How's the Water?
​An Inquiry into Perception, Perspective, and Persistence

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David Foster Wallace

David Foster Wallace
2005 Kenyon College Commencement Address
​
In Print as "This is Water: Some Thoughts, Delivered on a Significant Occasion,
​About Living a Compassionate Life" 

(1) There are these two young fish swimming along and they happen to meet an older fish swimming the other way, who nods at them and says "Morning, boys. How's the water?" And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes "What the hell is water?"

(2)The point of the fish story is merely that the most obvious, important realities are often the ones that are hardest to see and talk about. Stated as an English sentence, of course, this is just a banal platitude, but the fact is that in the day to day trenches of adult existence, banal platitudes can have a life or death importance, or so I wish to suggest to you on this dry and lovely morning.

(3)Of course the main requirement of speeches like this is that I'm supposed to talk about your liberal arts education's meaning, to try to explain why the degree you are about to receive has actual human value instead of just a material payoff. So let's talk about the single most pervasive cliché in the commencement speech genre, which is that a liberal arts education is not so much about filling you up with knowledge as it is about "teaching you how to think." If you're like me as a student, you've never liked hearing this, and you tend to feel a bit insulted by the claim that you needed anybody to teach you how to think, since the fact that you even got admitted to a college this good seems like proof that you already know how to think. But I'm going to posit to you that the liberal arts cliché turns out not to be insulting at all, because the really significant education in thinking that we're supposed to get in a place like this isn't really about the capacity to think, but rather about the choice of what to think about. If your total freedom of choice regarding what to think about seems too obvious to waste time discussing, I'd ask you to think about fish and water, and to bracket, for just a few minutes, your skepticism about the value of the totally obvious.

(4)Here's another didactic little story. There are these two guys sitting together in a bar in the remote Alaskan wilderness. One of the guys is religious, the other is an atheist, and the two are arguing about the existence of God with that special intensity that comes after about the fourth beer. And the atheist says: "Look, it's not like I don't have actual reasons for not believing in God. It's not like I haven't ever experimented with the whole God and prayer thing. Just last month I got caught away from the camp in that terrible blizzard, and I was totally lost and I couldn't see a thing, and it was fifty below, and so I tried it: I fell to my knees in the snow and cried out 'Oh, God, if there is a God, I'm lost in this blizzard, and I'm going to die if you don't help me.'" And now, in the bar, the religious guy looks at the atheist all puzzled. "Well then you must believe now," he says, "After all, here you are, alive." The atheist just rolls his eyes. "No, man, all that was was a couple Eskimos happened to come wandering by and showed me the way back to camp."
 
(5)It's easy to run this story through kind of a standard liberal arts analysis: the exact same experience can mean two totally different things to two different people, given those people's two different belief templates and two different ways of constructing meaning from experience. Because we prize tolerance and diversity of belief, nowhere in our liberal arts analysis do we want to claim that one guy's interpretation is true and the other guy's is false or bad. Which is fine, except we also never end up talking about just where these individual templates and beliefs come from. Meaning, where they come from INSIDE the two guys. As if a person's most basic orientation toward the world, and the meaning of his experience were somehow just hard-wired, like height or shoe-size; or automatically absorbed from the culture, like language. As if how we construct meaning were not actually a matter of personal, intentional choice. Plus, there's the whole matter of arrogance. The nonreligious guy is so totally certain in his dismissal of the possibility that the passing Eskimos had anything to do with his prayer for help. True, there are plenty of religious people who seem arrogant and certain of their own interpretations, too. They're probably even more repulsive than atheists, at least to most of us. But religious dogmatists' problem is exactly the same as the story's unbeliever: blind certainty, a close-mindedness that amounts to an imprisonment so total that the prisoner doesn't even know he's locked up.

(6)The point here is that I think this is one part of what teaching me how to think is really supposed to mean. To be just a little less arrogant. To have just a little critical awareness about myself and my certainties. Because a huge percentage of the stuff that I tend to be automatically certain of is, it turns out, totally wrong and deluded. I have learned this the hard way, as I predict you graduates will, too.

(7)Here is just one example of the total wrongness of something I tend to be automatically sure of: everything in my own immediate experience supports my deep belief that I am the absolute center of the universe; the realist, most vivid and important person in existence. We rarely think about this sort of natural, basic self-centeredness because it's so socially repulsive. But it's pretty much the same for all of us. It is our default setting, hard-wired into our boards at birth. Think about it: there is no experience you have had that you are not the absolute center of. The world as you experience it is there in front of YOU or behind YOU, to the left or right of YOU, on YOUR TV or YOUR monitor. And so on. Other people's thoughts and feelings have to be communicated to you somehow, but your own are so immediate, urgent, real.
 
(8)Please don't worry that I'm getting ready to lecture you about compassion or other-directedness or all the so-called "virtues." This is not a matter of virtue. It's a matter of my choosing to do the work of somehow altering or getting free of my natural, hard-wired default setting which is to be deeply and literally self-centered and to see and interpret everything through this lens of self. People who can adjust their natural default setting this way are often described as being "well-adjusted", which I suggest to you is not an accidental term.
 
(9)Given the triumphant academic setting here, an obvious question is how much of this work of adjusting our default setting involves actual knowledge or intellect. This question gets very tricky. Probably the most dangerous thing about an academic education -- least in my own case -- is that it enables my tendency to over-intellectualize stuff, to get lost in abstract argument inside my head, instead of simply paying attention to what is going on right in front of me, paying attention to what is going on inside me.

(10)As I'm sure you guys know by now, it is extremely difficult to stay alert and attentive, instead of getting hypnotized by the constant monologue inside your own head (may be happening right now). Twenty years after my own graduation, I have come gradually to understand that the liberal arts cliché about "teaching you how to think" is actually shorthand for a much deeper, more serious idea: "learning how to think" really means learning how to exercise some control over how and what you think. It means being conscious and aware enough to choose what you pay attention to and to choose how you construct meaning from experience. Because if you cannot exercise this kind of choice in adult life, you will be totally hosed.

(11)Let's get concrete. The plain fact is that you graduating seniors do not yet have any clue what "day in, day out" really means. There happen to be whole, large parts of adult American life that nobody talks about in commencement speeches. One such part involves boredom, routine, and petty frustration. The parents and older folks here will know all too well what I'm talking about.

(12)By way of example, let's say it's an average adult day, and you get up in the morning, go to your challenging, white-collar, college-graduate job, and you work hard for eight or ten hours, and at the end of the day you're tired and somewhat stressed and all you want is to go home and have a good supper and maybe unwind for an hour, and then hit the sack early because, of course, you have to get up the next day and do it all again. But then you remember there's no food at home. You haven't had time to shop this week because of your challenging job, and so now after work you have to get in your car and drive to the supermarket. It's the end of the work day and the traffic is apt to be: very bad. So getting to the store takes way longer than it should, and when you finally get there, the supermarket is very crowded, because of course it's the time of day when all the other people with jobs also try to squeeze in some grocery shopping. And the store is hideously lit and infused with soul-killing Muzak or corporate pop and it's pretty much the last place you want to be but you can't just get in and quickly out; you have to wander all over the huge, over-lit store's confusing aisles to find the stuff you want and you have to maneuver your junky cart through all these other tired, hurried people with carts (et cetera, et cetera, cutting stuff out because this is a long ceremony) and eventually you get all your supper supplies, except now it turns out there aren't enough check-out lanes open even though it's the end-of-the-day rush. So the checkout line is incredibly long, which is stupid and infuriating. But you can't take your frustration out on the frantic lady working the register, who is overworked at a job whose daily tedium and meaninglessness surpasses the imagination of any of us here at a prestigious college.

​(13)But anyway, you finally get to the checkout line's front, and you pay for your food, and you get told to "Have a nice day" in a voice that is the absolute voice of death. Then you have to take your creepy, flimsy, plastic bags of groceries in your cart with the one crazy wheel that pulls maddeningly to the left, all the way out through the crowded, bumpy, littery parking lot, and then you have to drive all the way home through slow, heavy, SUV-intensive, rush-hour traffic, et cetera et cetera.

​(14)Everyone here has done this, of course. But it hasn't yet been part of you graduates' actual life routine, day after week after month after year.

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(15)But it will be.

​(16)And many more dreary, annoying, seemingly meaningless routines besides. But that is not the point. The point is that petty, frustrating crap like this is exactly where the work of choosing is going to come in. Because the traffic jams and crowded aisles and long checkout lines give me time to think, and if I don't make a conscious decision about how to think and what to pay attention to, I'm going to be miserable every time I have to shop. Because my natural default setting is the certainty that situations like this are really all about me. About my hungriness and my fatigue and my desire to just get home, and it's going to seem for all the world like everybody else is just in my way. And who are all these people in my way? And look at how repulsive most of them are, and how stupid and cow-like and dead-eyed and nonhuman they seem in the checkout line, or at how annoying and rude it is that people are talking loudly on cell phones in the middle of the line. And look at how deeply and personally unfair this is: I’ve worked really hard all day and I’m starved and I’m tired and I can’t even get home to eat and unwind because of these stupid people.
 
(17)Or, of course, if I'm in a more socially conscious liberal arts form of my default setting, I can spend time in the end-of-the-day traffic being disgusted about all the huge, stupid, lane-blocking SUV's and Hummers and V-12 pickup trucks, burning their wasteful, selfish, forty-gallon tanks of gas, and I can dwell on the fact that the patriotic or religious bumper-stickers always seem to be on the biggest, most disgustingly selfish vehicles, driven by the ugliest [responding here to loud applause] (this is an example of how NOT to think, though) most disgustingly selfish vehicles, driven by the ugliest, most inconsiderate and aggressive drivers. And I can think about how our children's children will despise us for wasting all the future's fuel, and probably screwing up the climate, and how spoiled and stupid and selfish and disgusting we all are, and how modern consumer society just sucks, and so forth and so on.
 
(18)You get the idea.
 
(19)If I choose to think this way in a store and on the freeway, fine. Lots of us do. Except thinking this way tends to be so easy and automatic that it doesn't have to be a choice. It is my natural default setting. It's the automatic way that I experience the boring, frustrating, crowded parts of adult life when I'm operating on the automatic, unconscious belief that I am the center of the world, and that my immediate needs and feelings are what should determine the world's priorities.

(20)The thing is that, of course, there are totally different ways to think about these kinds of situations. In this traffic, all these vehicles stopped and idling in my way, it's not impossible that some of these people in SUV's have been in horrible auto accidents in the past, and now find driving so terrifying that their therapist has all but ordered them to get a huge, heavy SUV so they can feel safe enough to drive. Or that the Hummer that just cut me off is maybe being driven by a father whose little child is hurt or sick in the seat next to him, and he's trying to get this kid to the hospital, and he's in a bigger, more legitimate hurry than I am: it is actually I who am in his way.

(21)Or I can choose to force myself to consider the likelihood that everyone else in the supermarket's checkout line is just as bored and frustrated as I am, and that some of these people probably have harder, more tedious and painful lives than I do.

(22)Again, please don't think that I'm giving you moral advice, or that I'm saying you are "supposed to" think this way, or that anyone expects you to just automatically do it. Because it's hard. It takes will and effort, and if you are like me, some days you won't be able to do it, or you just flat out won't want to.

​(23)But most days, if you're aware enough to give yourself a choice, you can choose to look differently at this fat, dead-eyed, over-made-up lady who just screamed at her kid in the checkout line. Maybe she's not usually like this. Maybe she's been up three straight nights holding the hand of a husband who is dying of bone cancer. Or maybe this very lady is the low-wage clerk at the motor vehicle department, who just yesterday helped your spouse resolve a horrific, infuriating, red-tape problem through some small act of bureaucratic kindness. Of course, none of this is likely, but it's also not impossible. It just depends what you what to consider. If you're automatically sure that you know what reality is, and you are operating on your default setting, then you, like me, probably won't consider possibilities that aren't annoying and miserable. But if you really learn how to pay attention, then you will know there are other options. It will actually be within your power to experience a crowded, hot, slow, consumer-hell type situation as not only meaningful, but sacred, on fire with the same force that made the stars: love, fellowship, the mystical oneness of all things deep down.

(24)Not that that mystical stuff is necessarily true. The only thing that's capital-T True is that you get to decide how you're going to try to see it.

(25)This, I submit, is the freedom of a real education, of learning how to be well-adjusted. You get to consciously decide what has meaning and what doesn't. You get to decide what to worship.

(26)Because here's something else that's weird but true: in the day-to day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship -- be it JC or Allah, be it Yahweh or the Wiccan Mother Goddess, or the Four Noble Truths, or some inviolable set of ethical principles -- is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It's the truth. Worship your body and beauty and sexual allure and you will always feel ugly. And when time and age start showing, you will die a million deaths before they finally grieve you.
 
(27)On one level, we all know this stuff already. It's been codified as myths, proverbs, clichés, epigrams, parables; the skeleton of every great story. The whole trick is keeping the truth up front in daily consciousness. Worship power, you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out.
 
(28)But the insidious thing about these forms of worship is not that they're evil or sinful, it's that they're unconscious. They are default settings. They're the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that's what you're doing.
 
(29)And the so-called "real world" will not discourage you from operating on your default settings, because the so-called real world of men and money and power hums merrily along in a pool of fear and anger and frustration and craving and worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom. The freedom all to be lords of our tiny skull-sized kingdoms, alone at the center of all creation. This kind of freedom has much to recommend it. But of course there are all different kinds of freedom, and the kind that is most precious you will not hear much talk about much in the great outside world of wanting and achieving and displaying. The really important kind of freedom involves attention and awareness and discipline, and being able truly to care about other people and to sacrifice for them over and over in myriad petty, unsexy ways every day.

(30)That is real freedom. That is being educated, and understanding how to think. The alternative is unconsciousness, the default setting, the "rat race," the constant gnawing sense of having had, and lost, some infinite thing.

(31)I know that this stuff probably doesn't sound fun and breezy or grandly inspirational the way a commencement speech is supposed to sound. What it is, as far as I can see, is the capital-T Truth, with a whole lot of rhetorical niceties stripped away. You are, of course, free to think of it whatever you wish. But please don't just dismiss it as just some finger-wagging Dr. Laura sermon. None of this stuff is really about morality or religion or dogma or big fancy questions of life after death.

(32)The capital-T Truth is about life before death. It is about making it to 30, or maybe even 50, without wanting to shoot yourself in the head. It is about the real value of a real education, which has almost nothing to do with knowledge, and everything to do with simple awareness; awareness of what is so real and essential, so hidden in plain sight all around us, all the time, that we have to keep reminding ourselves over and over:

(33)"This is water."

(34)"This is water."                

(35)"These Eskimos might be much more than they seem."

(36)It is unimaginably hard to do this, to stay conscious and alive in the adult world day in and day out. Which means yet another grand cliché turns out to be true: your education really is the job of a lifetime. And it commences now.

(37)I wish you way more than luck.
 
Dive into inquiry . . .
​
1.    What does Wallace say is the true mark of an educated person?  In what ways do you reflect this?  In                 what ways do you still strive for this?
 
2.    What can we take from the address that speaks to abandoning assumptions and illusions and                           embracing a life of learning and wisdom?
 
3.    How do our perceptions and perspectives serve as barriers and gateways to compassion?
 
4.    How can the commencement address “This Is Water" speak to our responsibility for being globally-                   minded citizens?
 
5.    In what ways do we have an obligation to persist in striving for compassion?  According to Wallace, how           might we go about this is our daily lives?