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After the speech, identify the crests they noted.
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Sketch a diagram of several waves on the board or onto a transparency; write out the
repetitive phrases at the top of each crest. Develop one or two complete waves by listing
the examples the speaker used as supporting material. (application)
Discussion Topics
Principles for Organizing Points (pp. 119-121) Students often want to start from the top down—
introduction, body, then conclusion. You may need to convince them of the value of starting
with the body of the speech, then formulating an introduction and conclusion that lead into
and out of the main section. Return to Chapter 7 and demonstrate how they can use their mind
maps, note cards, or photocopied materials to formulate three to five major points. For
example, have them turn to the mind map (Figure 7.2) and identify several main points in the
material. Write these points on the board. (application)
Traditional Patterns (pp. 114-118) Students can typically identify the chronological pattern but not
the spatial pattern. Present each pattern, then discuss “Choosing the Best Traditional Pattern”
here (p. 155). The following materials are appropriate here (application, synthesis):
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Teaching Ideas 9.1: Organizational Patterns (Supplemental Resources)
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Teaching Idea 9.2: Visuals and Organizational Patterns (Supplemental Resources)
Some African Organizational Patterns (p. 120) The introduction-body-conclusion pattern that is so
typical of Euro-American speeches is not universal. Organizational patterns follow cultural
norms as this feature demonstrates.
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To extend your class discussion, look up Susan Hazen–Hammond’s article, “Navajo Culture:
Stories Grandmother Told,” in the September, 1996, issue of Arizona Highways. The author
describes a family storytelling session—a time when an older Navajo wise woman sits in her
hogan and passes on family lore to her grandchildren. Hazen-Hammond was allowed to hear
spring stories; she was not privileged to hear the winter stories which were too sacred for
non-Navajos. Unfortunately, many authors have ignored the cultural significance of the tales
and have written about some of these tales involving Coyote and other sacred characters.
Hazen-Hammond relates that the storyteller sat in the place of honor in her hogan, the wall
facing the door. Her story of corn and of Holy People moved from point to point in a
nonlinear manner. Hazen-Hammond’s friend whispered, “Navajo stories don’t have a
beginning, a middle, and an end. They’re like a circle, like a hogan, like the Earth, with a lot
of different things inside” (p. 34).
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Invite students with different cultural patterns to describe and explain a typical speech given
in their traditional cultural settings.
Alternative Pattern: the Wave (p. 123) This text (1/e) was the first to publish Professor Jorgensen–
Earp’s organizational patterns. The recognition of alternative patterns validates the speaking
traditions of women, African-Americans, and Native Americans who often find that their
cultural ways of organizing speeches don’t really “fit” into the common patterns. Students
should become familiar with the wave organizational pattern, because many great speeches by
African Americans are organized this way. Teach this pattern by using the guidelines in
Suggested Videos.