V. Appendices A. Appendix 1: Kamehameha Schools Hawaiian Language Competencies Kamehameha Schools Hawaiian Language Competencies Submitted to the Headmasters of Kamehameha Schools (Dr. Michael J. Chun, Dr. Rod Chamberlain, and Dr. Stanley Fortuna) P R E F A C E This document is a work in progress. It launches the process of defining the essential language and cultural knowledge useful and practical for Kamehameha students to develop before graduation. These competencies are not designed to be a mere checklist. The true test of the value of these competencies is in their thoughtful implementation. For example, learning the factual information should be the result of meaningful experiential activities, not simply of memorization. Nor should the competencies be interpreted as a rigid rule. A student interested in music may want to satisfy part of the language, literature and music competencies in the creation of an original song. If the student then goes on to perform the song for an audience, it will satisfy a part of the community competency as well. It is a tool which, when applied with heart, will support each student to discover again and again what it is to be a Hawaiian. It is hoped that the knowledge contained in the competencies will come alive as a living and breathing part of each student‟s life. May this instrument continue to be refined in the spirit of Nohona Hawai‘i [holistic application of ‘Ike Hawai‘i] so that it becomes an integral part of the process of our students acquiring an understanding of what it is to live in today‟s society as a Hawaiian. Hawaiian Language Competencies Overview Contributors: Tri-campus Committee [Kapälama, Maui and Hawai„i Campus Representatives]; Kapälama Hawaiian Language Committee; Competencies Sub-committee, Faculty Competencies Review Committee, Students, Faculty, Staff and Alumni of Kapälama campus; and the Faculty of Maui and Hawai„i campuses. Levels: These competencies are not rigid. Foundational level is the initial building block to language learning, likened to planting a seed. It refers to the set of competencies all Kamehameha students must meet before high school graduation. Developing level is based on the foundational knowledge and helps to build personal understanding, much like the seed growing into a flower. It refers to the set of competencies which are possible for Kamehameha students to meet between elementary school and the end of middle school or through student‟s activities in the community. Advanced level fosters a deeper understanding and appreciation for what it is to be a Hawaiian, similar to the flower developing into a fruit. It refers to the set of competencies which are possible for those students who take fourth year or fifth year Hawaiian in high school or those who have extensive immersion school experience. “Developing” includes “foundational competencies” and “advanced” includes “foundational” and “developing” levels. It is expected that as Kamehameha grows in experience as a Hawaiian school, these competency levels as well as the competencies themselves will grow. Language: Conscious effort was made to use language which would be understandable to all. The language used to describe competencies is specific when particular items [e.g. songs] must be learned, and general when a variety of means are available and discretion can be used to meet the competencies. The How: An attempt has been made to honor the experiences of students outside of Kamehameha. Competencies can be acquired through a variety of means from formal Hawaiian language courses offered from K-12 and from the Hawaiian language experiences through extracurricular activities, home and the community. Some competencies may be acquired from courses other than Hawaiian language [e.g. English, Performing Arts, Ekalesia, Hawaiian History, etc.] and from the daily bulletin, morning announcements, Song Contest, Character Education community service, etc. Yet competencies may be acquired informally by enlisting the help from other knowledgeable students, coaches, teachers and community members. Timeframe: These competencies can be met any time during the student‟s life at Kamehameha regardless of when the student entered Kamehameha. Some students may even meet all the foundational competencies at the time of entry. Scope: This set of competencies applies to all three Kamehameha campuses. Each school community will develop its own implementation plan, assessment and evaluation. COMMUNICATION: 1) interpersonal communication, 2) listening and reading skills and 3) oral, written and visual presentations, all conducted in Hawaiian language Value: Honor ancestors and elders, family, school, self, protocol and the Hawaiian oral tradition TOPICS FOUNDATIONAL DEVELOPING ADVANCED Self 1. Trace genealogy [at least 3 1. Present genealogy orally and/or in writing 1. Present genealogy tracing as far Family generations; use lineal descent]. [at least 3 generations]. back as possible. Home 2. Interpret body language correctly 2. Use formal greetings and closings. 2. Interact with Hawaiian speakers [e.g. head level for respect, eye using more complex Hawaiian School contact when spoken to or when 3. Interact with Hawaiian speakers using basic [e.g. teachers, küpuna, visitors and Occupation scolded, putting a hand on head Hawaiian [e.g. teachers, küpuna, visitors and family]. for deep thinking, etc.]. family]. Sports 3. Read, listen to and view authentic* Leisure 3. Develop correct pronunciation and 4. Read with comprehension basic materials in materials with comprehension enunciation. Hawaiian. Clothing 4. Deliver prepared and impromptu 4. Use greetings, leave-takings and 5. Deliver prepared presentation. speeches on topics important to the Events courtesy expressions [e.g. How are self and for protocol. Protocol you?; thank, apologize, express 6. Create basic writing pieces. failure to understand, greet 5. Express in written form complex küpuna appropriately, Apply #3 - #6 in the following contexts: ideas and thoughts [e.g. letters, address others appropriately]. a. identifying objects, people, and location essays, research paper...]. [e.g. related to home, family, school, 5. Give and follow simple instructions sports, leisure activities, clothing and [e.g. come inside, sit down, occupation] listen...]. b. naming kinship terms [e.g. sibling 6. Use the alphabet, the spelling relationship, how to refer to the same system, and the resources correctly gender, age difference...] [e.g. dictionary of place names...]. c. expressing likes, dislikes, preferences, needs and feelings 7. Provide and obtain basic personal d. inviting people to events and practical information about e. requesting things and asking for help self [e.g. full name, nickname, f. planning for activities parents, küpuna, birthplace and g. negotiating for desired outcome residence, tel. #, address...]. *Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakers both native and bilingual. CUSTOMS & TRADITIONS Values: Honor the Hawaiian customs and traditions; create harmony with people, environment and God TOPICS FOUNDATIONAL DEVELOPING ADVANCED Music 1. Sing songs in Hawaiian: 1. Sing songs in Hawaiian and explain the basic 1. Translate and give the meaning [number of verses are campus background and the meaning of the following: and the main idea of the following: specific] [number of verses are campus specific] a. Patriotic song [Kuläiwi] a. Patriotic songs [Hawai‘i a. Patriotic song [Kaulana Nä Pua] Pono‘ï, Ka Na‘i Aupuni] b. Christian hymns [Kanaka Waiwai, b. Christian hymns [‘Ekolu Mea Nui, Ke Akua Ua Mau] b. Christian hymns [Ho‘onani i Mana ë, Iesü nö ke Kahuhipa, Queen’s ka Makua Mau, Hawai‘i Aloha] Prayer] c. School Song(s) [campus specific] c. School songs [I Mua c. School song(s) [campus specific] 2. Create original songs in Hawaiian Kamehameha, He Inoa no following the guidelines and Pauahi, Pauahi ‘o Kalani] techniques of song composition. Chant 1. Recite memorized chants with 1. Recite memorized chants with correct 1. Recite a repertoire of chants in [Mele Oli] correct pronunciation, pronunciation, enunciation and intonation. appropriate contexts with proper enunciation and intonation. Identify the appropriate context and protocol protocol. Translate the chants into Identify the appropriate context for each chant. Summarize the meaning of English. Provide information and protocol for each chant. the chants in English. regarding important places in the chant and hidden meanings [e.g. a. Entering chant [call and a. Thanking chant ko‘ihonua, genealogical or migration response] chant]. b. Name chants b. Greeting chant c. Occasional chants [i.e. chants appropriate to 2. Compose chants following the c. Giving lei chant occasions of significance] guidelines, techniques and protocol of chant composition. CUSTOMS & TRADITIONS (continued) Values: Honor the Hawaiian customs and traditions; create harmony with people, environment and God TOPICS FOUNDATIONAL DEVELOPING ADVANCED Pule and 1. Recite memorized prayer in 1. Recite memorized prayer: 1. Offer impromptu prayer with Scripture Hawaiian. Identify the appropriate a. Pule a ka Haku [Lord’s Prayer] appropriate pule construction. context and protocol [e.g. offer the kupuna when present to do the 2. Recite from memory one personally 2. Recite from memory two personally prayer...]. meaningful verse from the Bible with meaningful verses from the Bible correct pronunciation. Translate the verse with correct pronunciation. a. Pule Kahikolu [Trinity Prayer into English. Translate the verses into English. - In the name of the Father...] b. pule ho‘omaika‘i [a grace for meals] 2. Read one personally meaningful verse from the Bible with correct pronunciation. Translate the verse into English. SOCIETY Value: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of all NOTE: Competencies should require higher order thinking skills and personally meaningful applications. TOPICS FOUNDATIONAL DEVELOPING ADVANCED Literatur 1. Recite and identify 1. Recite and identify 1. Recite and identify e appropriate appropriate context with appropriate context with context for at least 5 literal and figurative literal and figurative „ölelo no„eau. meanings for at meanings for at least 20 Translate them into least 10 „ölelo no„eau. „ölelo no„eau. Translate English. Translate them into them into English. English. 2. Identify key Hawaiian 2. Translate into English historical 2. Identify and analyze key authentic* and literary figures works of literature and their Hawaiian literature and [e.g. Kamehameha, Mäui, personal significance. sources. Pele...]. Evaluate their 3. Tell stories using the significance. 3. Summarize in Hawaiian a traditional story written in English. Hawaiian story-telling 3. Identify the techniques. significance of mo„olelo (story) of one‟s own wahi 4. Compose an original story pana (home or other in special place). Hawaiian. Geography 1. Identify the main 8 Identify the poetic Hawaiian 1. Identify the districts of 1. & Hawaiian islands. name of each each island. History Island. 2. Identify the major town, 2. Identify nä kai „ewalu flower, 2. Identify a wind, a rain, and (ocean channels). color, mountains, songs the districts of and ali„i student‟s home island. 3. Identify the Küpuna of each island. Islands. 3. Identify significant historical places and facts 4. Identify and provide 3. Identify the kings, [campus specific]. information in Hawaiian queens and other members about the sacred and of royal family [e.g. 4. Identify significant historic places. Kamehameha, Kaläkaua, historical events and Lili‘uokalani, explain their historical 5. Identify significant Lunalilo...]. impact. historical places and facts. Explain their impact on 4. Identify the significant people living today. historical events of the Hawaiian 6. Identify significant language. historical events and [e.g. introduction of explain their impact on written today‟s society. Hawaiian...] *Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakers both native and bilingual. SOCIETY (continued) Value: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of all NOTE: Competencies should require higher order thinking skills and personally meaningful applications. TOPICS FOUNDATIONAL DEVELOPING ADVANCED Science 1. Identify native plants 1. Recite the moon phases and 1. Identify terminologies and explain their for Hawaiian animals and explain cultural significance. measurements and their cultural amounts. significance. 2. Identify the relationships between areas of an ahupua„a 2. Discuss the relationship 2. Identify the land [e.g. parts of lo‘i (irrigated of ahupua„a divisions and taro garden), parts of elements in Hawaiian. explain their fishpond, parts of wa‘a cultural significance (canoe), parts of the hale 3. Participate in [i.e. mountain to the (house)...]. sustaining or restoring sea]. balance in ecosystem 3. Participate in and reflect [e.g. taro 3. Participate in and upon culturally irrigation, fishing, reflect upon significant activities canoeing and the culturally significant involving the ecosystem traditional Hawaiian activities [e.g. taro irrigation, house...]. involving the fishing, canoeing the ecosystem [e.g. traditional Hawaiian taro irrigation, house...]. Investigate fishing, canoeing and and analyze the impacts of the traditional the role of each Hawaiian house...]. element/aspect/player. Health and 1. Identify and participate 1. Identify the process of 1. Use Hawaiian to Wellness in the harvesting, preparing and demonstrate the preparation of eating Hawaiian food. preparation of Hawaiian Hawaiian food. food. Use protocol 2. Examine the significance of associated with food traditional 2. Examine the historical etiquette [e.g. Hawaiian food [e.g. kapu, and cultural kupuna eats first, poi kinolau...]. significance of etiquette, communal Hawaiian life-style nature of 3. Examine the evolution of practices [birthing, eating...]. Hawaiian ceremonial...]. lifestyle and its impact on health 3. Examine the evolution of [e.g. physical, mental, Hawaiian emotional, lifestyle and its COMMUNITY, LAND & THE SEA Values: Honor, care and nurture community, land and sea TOPICS FOUNDATIONAL DEVELOPING ADVANCED Our 1. Participate in one of 1. Participate in one of the 1. Help to plan and organize a Community the following: following and Hawaiian explain the personal civic event or a. Hawaiian civic meaning of the event: performance. events [Kü i ka Pono march, a. law case on the topic 2. Interact at a high level ceremonies, of Hawaiian civic with native/ presentations...] issues bilingual speakers [e.g. hänai-a-kupuna b. Public performance b. public discussion on program...] [dance, Hawaiian issues song, speech...] 3. Expand the body of Hawaiian 2. Converse with language resources [e.g. 2. Greet and interact with native/bilingual speakers chants, materials for native/ using basic Hawaiian. immersion programs...]. bilingual speakers. 3. Expand the body of knowledge 4. Assume the role and 3. Use the Hawaiian- in responsibility to related Hawaiian resources [e.g. demonstrate the resources for research websites, appropriate protocol [e.g. magazine articles, for one‟s role in the internet sites, artwork...]. ÿohana and the literary magazines...]. community. 4. Demonstrate the protocol for 4. Identify the one‟s role in appropriate context and the ohana and the protocol for one‟s role community. in the ÿohana and the community, and demonstrate this knowledge [e.g. kaikaina, kaikua‘ana...] in the school setting. Our ‗äina 1. Perform community 1. Perform community service and 1. Plan and participate in and kai service explain the community [e.g. reforestation, personal meaning. service project. beach clean-up, He‘eia fishpond...] 2. Identify and explain Pauahi‟s 2. Explain how Pauahi‟s land land legacy in benefits 2. Identify and explain terms of historical the community at large Pauahi‟s perspective [e.g. how the [e.g. Kamehameha School’s Kamehameha School land came to her sibling relationship with ownership...], and the uses campus [e.g. other ali‘i trusts...]. B. Appendix 2: KHS Department Head Survey Results 1. A chart representation of competencies currently addressed Although cursory in nature the result of the survey reveal that even within the same course there is a wide divergence in the coverage of competencies. Therefore, the course name identified next to each competency may vary according to the teacher. COMMUNICATION: 1) interpersonal communication, 2) listening and reading skills and 3) oral, written and visual presentations, all conducted in Hawaiian language Value: Honor ancestors and elders, family, school, self, protocol and the Hawaiian oral tradition TOPICS FOUNDATIONAL DEVELOPING ADVANCED 1. Trace genealogy 1. Present genealogy Hw 4 Hw 4 1. Present genealogy Hw 4 Self Hw orally and/or Hw Cult tracing HBiolo [at least 3 Cult gy Family generations; use CE in writing [at Hw 1 as far back as least 3 generations]. Hw Cult possible. lineal descent]. Hw 1 Home 2. Use formal greetings 2. Interact with 2. Interpret body Hw Hw 1 Hw 3, Cult and Sp/com Hawaiian School language correctly Hw [e.g. head level Hist closings. Hw 2 speakers using 4 Occupatio HumRel 3. Interact with Hw Cult more for respect, eye Hawaiian speakers complex Hawaiian n contact when using basic Hawaiian Hw 1 [e.g. teachers, spoken to or when Sports [e.g. küpuna, scolded, putting teachers, küpuna, visitors and Leisure a hand on head Hw 1 visitors and family]. Clothing for deep Hw family]. Hw 1 3. Read, listen to thinking, etc.]. Hw Cult 4. Read with and view Hw 4 Events 3. Develop correct Hist comprehension basic authentic* pronunciation and Art materials in materials with Protocol enunciation. Hist Hawaiian. comprehension Hw 1 Hw 3 4. Use greetings, Speech 5. Deliver prepared 4. Deliver prepared leave-takings and Hw presentation. Hw 1 and Cult Hw Hist courtesy Hw 6. Create basic writing impromptu expressions [e.g. Hist pieces. speeches on Rel. How are you?; S. Apply #3 - #6 in the topics important Hw 3 thank, apologize, following contexts: Hw 1 to the express failure a. identifying self and for to understand, objects, people, protocol. and location Hw 2 5. Express in greet and address Hw Hist written form küpuna and others Hw 1 [e.g. related to Hw 2 home, family, complex ideas appropriately}. Hw Cult Hw Hist and 5. Give and follow Rel. school, sports, Hw 2 S. leisure Hw Hist thoughts [e.g. simple letters, Hw 2 instructions [e.g. Hw 1 activities, essays, research come inside, sit Hw clothing and paper...]. Cult down, listen...]. Hw occupation] 6. Use the Hist b. naming kinship alphabet, the terms [e.g. sibling spelling system, relationship, how and t he Hw 1 to refer to the resources Speech same gender, age correctly [e.g. Hw difference...] *Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakers both native and bilingual. Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=Speech Communications, Sp/deb=Speech and Debate, Board=Boarding Program, Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, HPLit=?, HWH=Honors World History, StAct=?, Tech/B=Technology/Business, CE=Character Education, Rel. S.=Religious Studies CUSTOMS & TRADITIONS Values: Honor the Hawaiian customs and traditions; create harmony with people, environment and God TOPICS FOUNDATIONAL DEVELOPING ADVANCED 1. Sing songs in Hawaiian 1. Translate and give Music 1. Sing songs in and explain the Hawaiian: the basic background and meaning and the [number of the meaning main idea verses are of the following: of the Hw 1 Hw 1 Hw campus specific] Hw 1 [number of verses Hw following: Hw Hist His are campus specific] Hist a. Patriotic t Hw a. Patriotic song Board Cult [Kuläiwi] songs [Hawai‘i Rel. a. Patriotic song Hw 3 S. Pono‘ï, Ka Na‘i [Kaulana Nä Pua] Aupuni] Hw 1 Hw 2 b. Christian hymns Board b. Christian Sp/Deb [Kanaka Hw hymns [Ho‘onani His b. Christian hymns Waiwai, Ua Mau] i ka Makua Mau, t [‘Ekolu Mea Nui, Hw 4 Hawai‘i Aloha] Board Ke Akua Mana ë, Iesü c. School CE Rel. nö ke Song(s) [campus S. Kahuhipa, Queen’s specific] Hw 1 c. School Sp/Deb Prayer] songs [I Mua Hw 2. Create original His c. School song(s) songs in Hawaiian t Kamehameha, He Rel. [campus specific] following the Inoa no Pauahi, S. guidelines and Pauahi ‘o techniques of song Kalani] composition. 1. Recite memorized Hw 1. Recite memorized chants Hw Cul 1. Recite a Hw 4 Chant chants Cult Rel. with correct repertoire of chants Hw Cult [Mele Oli] with correct S. pronunciation, in appropriate pronunciation, enunciation and contexts with proper enunciation and intonation. Identify protocol. Translate intonation. the appropriate the chants into Identify the context and protocol English. Provide appropriate for each chant. information context and Summarize the meaning of regarding important HWH protocol for Hw the chants Hw places in the chant each chant. Hist in English. Hist and hidden meanings CE St Act [e.g. koÿihonua, Board Hw 4 a. Entering a. Thanking chant genealogical or Hw chant [call Hw migration chant]. Cult Cult b. Name chants and response] c. Occasional chants 2. Compose chants [i.e. chants following the appropriate to guidelines, b. Greeting Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=Speech Communications, Sp/deb=Speech and Debate, Board=Boarding Program, Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, HPLit=?, HWH=Honors World History, StAct=?, Tech/B=Technology/Business, CE=Character Education, Rel. S.=Religious Studies CUSTOMS & TRADITIONS (continued) Values: Honor the Hawaiian customs and traditions; create harmony with people, environment and God TOPICS FOUNDATIONAL DEVELOPING ADVANCED Sp/Deb 1. Recite memorized Hw 1 1. Offer impromptu Hw 3 Pule and 1. Recite memorized Hw prayer: Board prayer Hw Scripture prayer in Hist Hist Rel. a. Pule a ka Haku with appropriate Hawaiian. S. [Lord’s Prayer] pule Identify the Hw 3 construction. appropriate 2. Recite from memory one Hw 3 context and personally meaningful 2. Recite from memory protocol [e.g. verse from two offer the the Bible with personally kupuna when correct meaningful verses present to do the Hw 3 Rel. pronunciation. from the Bible prayer...]. S. Translate the verse with correct into English. pronunciation. a. Pule Kahikolu Translate the [Trinity Hw 3 Rel. verses into Prayer - In S. English. the name of the Father...] Rel. S. b. pule ho„omaika„i [a grace for meals] 2. Read one personally meaningful verse from the Bible with correct pronunciation. Translate the verse into English. Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=Speech Communications, Sp/deb=Speech and Debate, Board=Boarding Program, HPLit=?, HWH=Honors World History, Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, StAct=?, Tech/B=Technology/Business, CE=Character Education, Rel. S.=Religious Studies SOCIETY Value: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of all NOTE: Competencies should require higher order thinking skills and personally meaningful applications. TOPICS FOUNDATIONAL DEVELOPING ADVANCED 1. Recite and Hw 1 1. Recite and identify Hw 1 1. Recite and identify Hw 1 Literatu Hw identify appropriate His appropriate context with appropriate context re context for at least t literal and figurative with literal and 5 „ölelo no„eau. Hw meanings for at figurative meanings for Cul Translate them t least 10 „ölelo at least 20 „ölelo into English. no„eau. Translate them no„eau. Translate them Hw 4 2. Identify key Hw 1 into into English. Hawaiian historical Hw English. Hw 1 2. Translate into and literary figures His Hw English authentic* Hw 4 t His Hw [e.g. Kamehameha, Hw 2. Identify and analyze t Hawaiian literature and Cult Mäui, Pele...]. Cul key works of literature Hw sources. Evaluate their t and their personal Cul 3. Tell stories using HWH t Hw 4 significance. Art significance. HPLit the traditional 3. Identify the 9, Hawaiian story-telling 10, 11 significance of Hw 3 3. Summarize in Hawaiian a techniques. mo„olelo (story) of Hw story written in 4. Compose an original one‟s own wahi pana Cul English. story in t (home or other Hw Hawaiian. special place). His t CE 1. Identify the main Hw 1 1. Identify the poetic Hw 1 1. Identify the Hw 1 Geograph 8 Hawaiian islands. Hw Hawaiian name of each Hw districts of each Hw Cult His Cul y Hw Island. t island. t & 2. Identify the major Hist 2. Identify nä kai „ewalu Hw History Biolog 2. Identify a wind, a His town, flower, color, y Hw 4 (ocean channels). t mountains, songs and Hw 1 rain, and the districts Hw 3. Identify the Küpuna Hw ali„i of each Hw of student‟s home Cul Islands. Cul Cult t t island. Hw island. 4. Identify and provide Hist Hw 3 information in Hawaiian HWH W Hist 3. Identify significant USH/So 3. Identify the about the sacred and Biolog historical places and Hw HWH kings, queens and y Cul historic places. facts [campus specific]. t other members of 5. Identify significant Hw 5 Hw royal family [e.g. Hw His historical places and Hw 4 Kamehameha, Cult 4. Identify significant t facts. Explain their Hw Hw Econ/S Cul Kaläkaua, Hist historical events and o impact on people t Lili‘uokalani, Biolog explain their living today. HWH Lunalilo...]. y Hw 4 Ec/Soc historical impact. USH/S HWH 4. Identify the Hw significant Cul 6. Identify significant Hw 4 historical events of Hw 1 t historical events and Hw Hw Hw Cul the Hawaiian explain their impact *Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakers both native and bilingual. Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=Speech Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, Communications, Sp/deb=Speech and Debate, Board=Boarding Program, HPLit=?, HWH=Honors World History, Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, StAct=?, CE=Character Education, Rel. S.=Religious Studies SOCIETY (continued) Value: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of all NOTE: Competencies should require higher order thinking skills and personally meaningful applications. TOPICS FOUNDATIONAL DEVELOPING ADVANCED 1. Identify native Hw Cult 1. Recite the moon phases Hw Cult 1. Identify Science plants and animals Biology and explain their cultural terminologies for and explain their significance. Hawaiian cultural Hw Cult measurements and Hw Hist Hw significance. Hw 1 2. Identify the Econ amounts. Hist Hw Cult relationships between 2. Identify the land Hw Hist areas of an ahupua„a [e.g. 2. Discuss the Biology Hw divisions and parts of lo‘i (irrigated relationship of Cult explain their taro garden), parts of ahupua„a elements Hw Cult fishpond, parts of wa‘a Hw 1 cultural Hw Hist Hw Cult in significance [i.e. Biology (canoe), parts of the hale Hw Hist Hawaiian. mountain to the CE (house)...]. sea]. 3. Participate in 3. Participate in and sustaining or 3. Participate in reflect upon culturally restoring balance and reflect upon significant activities in culturally involving the ecosystem ecosystem [e.g. significant [e.g. taro irrigation, taro activities fishing, canoeing the irrigation, involving the traditional Hawaiian fishing, canoeing ecosystem [e.g. house...]. Investigate and the taro irrigation, and analyze the impacts of traditional Hawaiian fishing, canoeing the role of each house...]. and the traditional element/aspect/player. Hawaiian house...]. 1. Identify and Hw 2 1. Identify the process of Hw 1 1. Use Hawaiian to Hw 3 Health and participate in Hw Cult harvesting, preparing and demonstrate Wellness the preparation eating Hawaiian food. the preparation of of Hawaiian Hawaiian food. 2. Examine the significance Hw 2 food. USH/Soc Use of traditional Hawaiian USH/So Hw Hist c ChiDev protocol food [e.g. kapu, Hw 2. Examine the associated with kinolau...]. Hist historical and food etiquette Hw cultural USH/Soc [e.g. kupuna 3. Examine the evolution of Cult significance of Hw Hist eats first, poi Hawaiian Hawaiian life-style ChiDev Hw etiquette, lifestyle and its Cult practices communal nature impact on health Hw [birthing, of [e.g. physical, mental, Hist ceremonial...]. eating...]. emotional, Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=Speech Communications, Sp/deb=Speech and Debate, Board=Boarding Program, HPLit=?, HWH=Honors World History, StAct=?, Tech/B=Technology/Business, CE=Character Education, Rel. Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, S.=Religious Studies COMMUNITY, LAND & THE SEA Values: Honor, care and nurture community, land and sea TOPICS FOUNDATIONAL DEVELOPING ADVANCED 1. Participate in Hw 1 1. Participate in one of 1. Help to plan and Hw 5 Our one of the Hw the following and organize a Hawaiian Cult Community following: Hw explain the personal civic event or a. Hawaiian Hist meaning of the event: performance. Vis Hw Hw 5 civic events Art Hist [Kü i ka Tech/B a. law case on the WHist 2. Interact at a high Pono march, CE topic of Hawaiian civic Am Law level with ceremonies, issues native/bilingual Hw 4 Hw 1 Hw speakers [e.g. hänai-a- b. public discussion Hist kupuna program...] presentations..] Hw 1 on Hawaiian issues b. Public Ind Lit 3. Expand the body of performance [dance, Speech 2. Converse with Hawaiian Hw 4 song, speech...] Hw native/bilingual Hw 2 language resources 2. Greet and Cult speakers using basic Hw [e.g. chants, materials interact with Hawaiian. Hist Hw 3 for immersion native/bilingual Rel. 3. Expand the body of Hw programs...]. speakers. S. Hist 3. Use the Hawaiian- knowledge in 4. Assume the role and related Hawaiian resources responsibility to resources for [e.g. websites, Hw Hw 1 Hist demonstrate the research [e.g. Hw magazine articles, Ind appropriate protocol internet sites, Hist artwork...]. Lit for one‟s role in the CE literary HmnRel ÿohana and the magazines...]. 4. Demonstrate the community. 4. Identify the protocol for one‟s role appropriate in the „ohana and the context and community. protocol for one‟s role in the ÿohana and the community, and demonstrate this knowledge [e.g. kaikaina,kaikuaÿana ...] in the school setting. 1. Perform community Hw 1 1. Perform community Hw 1 1. Plan and participate Hw 5 Our ‗äina service [e.g. Hw Cult service and explain the Tech/B Hw in community service Hw Cul and personal meaning. Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=Speech Communications, Sp/deb=Speech and Debate, Board=Boarding Program, HPLit=?, HWH=Honors World History, StAct=?, Tech/B=Technology/Business, CE=Character Education, Rel. Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art, S.=Religious Studies ii. Possible competencies which can be implemented with additional staff development I. Counseling Using forms of greetings, leave-takings, and courtesies Chants (entrance) II. English Depending on the specific mo‗olelo, the activity of integrating and analyzing significant Hawaiian mo‗olelo will encompass many of the Hawaiian Competencies. III. Midkiff Learning Center Pono use of ‗Ike Hawai‗i and knowledge of other ethnic groups. IV. Social Studies With staff development / in-service opportunities, teachers could give simple instructions / greetings in Hawaiian. With assistance from knowledgeable staff, create a list of Hawaiian terms for specific courses (i.e., Economic, World History, U.S. History terms, etc.) V. Speech Trying to integrate Hawaiian knowledge and values into our pedagogy and curriculum. The department has already taken significant steps to include Hawaiian language and knowledge into our curriculum. VI. Student Activities Entering chant, Greeting chant, Lei giving chant He moku – having all leadership students understand background and recite Protocol Invitations in Hawaiian Plan and participate in community service project Identify and explain Pauahi‘s Kamehameha Schools campus to guests Hawaiian Leadership VII. Technology Language related to the fields of design and designing techniques. Use of money in the Hawaiian traditional system. Use of Hawaiian related resources for research and development. VIII. Visual Arts Society: Foundational #3 ID the significance of mo‗olelo of one‘s own wahi pana or other special place. (This is a good starting point or a theme for a variety of studio projects in Drawing and Painting, Screen Printing and possibly other art courses.) Community, Land and the Sea #1, b. Public Performance (This should also include visual presentation which could include 2 and 3 dimensional art, video productions, computer graphics and still photography.) Ideas include developing a KS websites featuring Hawaiian art which could feature both student and professional artists. This site could focus on art with Hawaiian themes from both a historical and contemporary perspective. The site could be done in collaboration with Hawaiian language classes and could be viewed in both Hawaiian and English languages. Community, Land and the Sea – Developing #3 Expand the body of knowledge in Hawaiian resources. The art teachers have suggested that many of their art students create projects based on Hawaiian subject matter, mythology or a Hawaii sense of place concepts. The art teachers would like to explore the idea of having a second annual display (much smaller) that is only Hawaiian theme based art. This display could also be taken to a public off campus site to reach a broader and non-Hawaiian audience. Science It is certainly within our kuleana to expand upon what we already do, especially in the use of Hawaiian vocabulary, land management principles (the ahupua‗a). This can be accomplished gradually with the development of vocabulary lists and resource materials which address basic principles using examples from the Hawaiian or other Polynesian islands to complement those in the text books which focus on temperate North America. Character Education The main focus for CE is to provide a foundation for understanding the Hawaiian values and opportunities to practice. However, contact with the students is limited to large group special activities. Therefore, I would say that most of what CE contributes is at the foundational level with some, possibly at the developmental level. There is potential for growth and development in all areas. Areas of continued development are: Mälama Ka ‗äina and ke kai, Health and Wellness, Community, Customs and Traditions. A primary role for character education is to reinforce those areas pertinent to personal growth and good character. Also, the CE programs affirm the importance of Hawaiian language and culture and how it helps to bring forth good character traits. iii. Resources for staff development 2006-10 Dept. SY 05-06 SY 06-07 SY 07-08 SY 08-09 SY 09-10 Characte r Educatio n Counseli Language Language Language Language Language ng Skills Skills Skills Skills Skills Release time Time to plan Time and funds Time and funds Time and funds English to facilitate and design one to design, to design, to design, the discussion unit for each plan and plan and plan and about the grade level present present present integration of (9-11), which workshops and workshops and workshops and Hawaiian couples one training for training for training for literature Hawaiian colleagues. colleagues. colleagues. into our mo‗olelo with Time to revise Time to revise Time to revise present an existing the first the second the third curriculum. novel/play/sho implemented implemented implemented Time to begin rt story unit from unit from unit from collaborating within the SY06-07. Time SY07-08. Time SY08-09. Time and planning. present to plan and to plan and to plan and curriculum. design an design an design an Time and funds additional additional additional to design, unit for each unit for each unit for each Dept. SY 05-06 SY 06-07 SY 07-08 SY 08-09 SY 09-10 plan and grade level grade level grade level present (9-11), which (9-11), which (9-11), which workshops and couples one couples one couples one training for Hawaiian Hawaiian Hawaiian colleagues. mo‗olelo with mo‗olelo with mo‗olelo with an existing an existing an existing novel/play/sho novel/play/sho novel/play/sho rt story rt story rt story within the within the within the present present present curriculum. curriculum. curriculum. Language s Midkiff Time Time Time Time Time Learning Center Physical Educatio n Time for Same Same Same Same Science teachers to develop curriculum supplements. Dept. SY 05-06 SY 06-07 SY 07-08 SY 08-09 SY 09-10 Speech More knowledge ??? ??? ??? ??? of Hawaiian customs and understanding of Hawaiian epistemology. More hands-on work with those in the ―know‖. Student Resource Resource Resource Activiti familiar with familiar with familiar with es chants and Hawaiian Hawaiian their protocol. Leadership meanings. Learning Pauahi history of KS Leadership – archives? Institute? Hawaiian history? Tom Kaulukukui, Jr.? Technolo Money for Curriculum Team teaching Teachers to Re-evaluate gy/ visitations development incorporating use lectures the materials Business and research time to meet the use of and materials and directions to be done out the suggested Hawaiian developed by of the Dept. SY 05-06 SY 06-07 SY 07-08 SY 08-09 SY 09-10 in the competencies. studies the Hawaiian Hawaiian community. teachers into studies competency our present teachers in objectives. class their classes. activities. Visual As the program Arts and competencies begin to develop over the next few years and the department‘s teachers have a chance to become more familiar with them, we will be able to do more. iv. Additions and possible revisions to the existing competences IX. Counseling Communication competency emphasizes that this be done in Hawaiian. In counseling, interpersonal interaction and relationship building is a key part of what we do. As part of that process, counselors talk about family genealogy as a means to build ties / bonds with students. X. English Suggested that each department take a different ‗Ölelo No‗eau to integrate and apply to the learning experience for the year or quarter. This will expose students to the practice and context of ‗Ölelo No‗eau rather than rote memorization without application. XI. Social Studies It may be helpful for the HLC Committee to review the Hawaiian Culture curriculum. Who can Kalehua Lima send it to? A teacher commented that his / her curriculum is ―full‖ now. What should s/he leave out to make room for changes? XII. Speech None for now. XIII. Student Activities No. XIV. Technology / Business A competency related to the value of the craftsman in the Hawaiian community. Also one related to the management of ―Kala‖ to keep Hawaiians engaged in the community. XV. Visual Arts The creation of art and visual imagery can be a powerful tool for communication, education and cultural awareness. The art teachers fully support Kamehameha as a Hawaiian School, but feel it is important that we do activities and projects that are authentic to our strength, which is the creation of art. The idea of learning about who Hawaiians are and what they can communicate about their attitudes, values and beliefs through the visual arts seems to be undervalued in the existing competencies. XXII. Science Not at this time. XXIII. Character Education Community item #3: Recommend that you change the example to something more specific to the topic. For example, ―What is the purpose of Hawaiian related resources in the context of community?‖ In the context of community it might be to find out what are the needs of the community. In the context of our culture it would be on protocol to assist and serve in the community to meet the needs. C. Appendix 3: Immersion Student Programs Report Introductory Comments: Students joining Kamehameha with a background in the Hawaiian language immersion experience bring precious gifts to our community. We have not done a good job in receiving these students, providing them optimal opportunities to continue their growth in Hawaiian, and finding ways for them to share with us the gifts they bring. We want to do much better. Doing so will make available to us another vital source, he wai ola, to support the growth of Hawaiian language in our community. Current Relationship between KS and the Immersion Program schools: Through its Ho‗olako Like program, KS is supporting 12 start-up charter schools. These schools are Hawaiian-focused, emphasizing Hawaiian culture, language, values, practices and traditions. Five of them are Hawaiian immersion schools that conduct lessons solely in Hawaiian. The charter schools enroll nearly 1000 students, 93 percent of them of Hawaiian ancestry. KS contributes a minimum of $1 for every $4 that the state allocates to each charter school. In addition to per-pupil funds, KS also provides assistance with curriculum, program evaluation, professional staff development, accreditation and consultation on other funding resources. Voices (more to be added as they come in): ―Over the years, I have spoken to a number of former immersion students as a part of our department's faculty/student portfolio interviews. In these conversations, one of the major themes is that the transition from immersion to KS is a difficult one, particular in the first few years of schooling here. A number of students felt isolated because very few of their teachers and classmates spoke in Hawaiian and perceived the world through a Hawaiian set of values. Another key issue raised was the predominant devaluation of the Hawaiian language in comparison to English. Though I don't sense that this was purposefully done by students or teachers, just the fact that these immersion students could not freely converse in Hawaiian is probably a major reason for this perception. (Walter Kahumoku 4-28-05) ―We should focus more on the importance of being able to speak rather than knowing all of the specific patterns.‖ (Pililuaikekai‗ohilo Keala ‘05) ―As for my needs, I would have liked to see more lessons that incorporated more cultural activities. Not focus so much on mechanics. More cultural lessons.‖ (Uakea Weisbarth-Tafaoimalo ‘05) ―I truly feel that even students in Hawaiian 5 can‘t converse or include themselves in simple conversation. Maybe if the teachers (or whoever) could focus more on being able to engage in easy kükäkükä between friends…‖ (Luana-Keonaona Napoleon ‘05) ―There should be the option to do interview in Hawaiian. It shows that KS cares and it honors young Hawaiians from the immersion program.‖ (Kalei Ka‗awaloa, ‘05) ―Bring more küpuna into the mix where individuals can spend time with them to personally experience the küpuna and learn more about their language and childhood.‖ (Bronson Lopez ‘05) ―It would be better if the Hawaiian curriculum wasn‘t too heavily stressed on sentence patterns because we already know how to speak the language and the proper writing of the language was not taught to us in immersion. I also think that it would have been better if there was some kind of class offered past Hawaiian 5. Independent study would have been a good class that I wanted to take, but there were no available teachers to teach it and advise me. Some other immersion students may want to do the same path that I wanted to undertake but was unable to do so.‖ (Lea Ka‗awaloa ‘05) ―We are very thankful to have received support from Kamehameha Schools. It affords us some flexibility. As a KS graduate, I think Pauahi would have wanted Kamehameha to reach beyond its own campuses.‖ (Kauanoe Kamanä KS ‘69) Major Recommendations: We recommend that the proposed ―Overseer‖ of Hawaiian Language Competencies Implementation be responsible for the care, nurturing and oversight of immersion students in our community. To the extent that is desirable and legal, this person will assist Admissions to assure the appropriate processing of these students as they seek admission to our campuses. The Overseer will then provide appropriate transitioning into our programs and, together with counselors and the Hawaiian language teachers, plan for each student‘s continued language growth while at Kamehameha. The Overseer will also help to create academic and non-academic experiences to support these students in their progress and provide opportunities for the KS community to receive the gifts they bring to us. We recommend that all immersion students enrolled for the 2005-06 school year be invited to a weekend retreat at KS lands in Punalu‗u, O‗ahu in early September, ‗05. Cultural/social activities will encourage a sense of personal connectedness. Discussions will be held to chart out our plans for the future with regards to Hawaiian language contexts to support these students. It is recommended that a similar retreat become a regular part of our support program for immersion students. A follow up gathering should take place later in the year. We recommend that KS convene a representative conference in the coming year to address issues pertaining to the relationship between KS and the community immersion programs. This group should include administrators, teachers, students and parents. We recommend the gradual implementation of the following initiatives: Action Plans A flagging mechanism will be added for identifying immersion students who are admitted to KS and enter our programs. Special consideration will continue to be given candidates with verifiable Hawaiian language skills, either as documented from an immersion experience or from other exposure. Hawaiian language skills will be to their advantage in the competitive admission‘s process. As part of the information dissemination from KS, families will be informed that we recognize, value and reward this ability in our applicants. Candidates for admission to KS will, to the extent feasible and legal, be allowed to have parts of their admissions interview conducted in Hawaiian, if they so choose. A student applying to Kamehameha from an immersion school should not be disadvantaged because of a deficiency in English. A program will be developed to assist otherwise promising and competent individual applicants for admission who need ―booster‖ support in English because they have been schooled in Hawaiian previously. The goal for these students will be functional bi-lingualism. A strengthening of their English to meet KS programmatic needs will not assume a neglect or diminishment of their Hawaiian. The Overseer will, together with counselors, provide individual guidance and counseling for these students and access to resources as they transition to KS. The summer before admission is a time that could be used to prepare these students. Information will be provided these new invitees to inform them of what they can expect or not expect by way of continued support of their Hawaiian once they join our programs. They will be counseled as to placement in Hawaiian language classes. Criteria for placement of immersion students in Hawaiian classes will be re- evaluated. It will be the kuleana of the Overseer, working with Hawaiian language teachers, to establish meaningful criteria and to place immersion students appropriately. Kamehameha will not, even inadvertently and unintentionally, contribute to a ―brain-drain‖ in accepting many of the top immersion students and thus leading them away from those programs that benefit from having them. Strong support by KS of the community immersion schools will be seen as a part of, indeed a prerequisite to, our support of individual immersion students who make the family decision to join KS. Kamehameha will develop ways for immersion students to share the gifts they bring. Peer tutoring, doing cultural work in place of their school service/community service work and getting same credit for it are possible ideas to explore. Immersion students could, for example, visit lower level classes and help with listening comprehension experiences, support kumu, help create interesting materials, create traveling skits in Hawaiian that could be taken to classes & shown on Puka Mai ka Lä, etc. They could offer peer tutoring experiences at other times, lead a group of interested faculty, help in practical ways with the implementation of Hawaiian Language Competencies, etc. KS will develop ―contexts‖ in which immersion kids can come together—with the understanding that these are kïpuka ‘ölelo. One suggestion is the newly reinstated recycling program could be done in ‘ölelo under the leadership of an appropriate Hawaiian speaking kumu. It would be great for all the kids to hear Hawaiian in this way throughout all the classrooms. A school service credit could be offered here, but with clear stipulations and expectations that this be done in Hawaiian. The Overseer will develop other types of activities which place the language in our midst with increasing visibility & audibility. We will develop more upper levels classes to support and elevate immersion kids. Such classes will also be open to advanced level students, say top 4th year and 5th year kids. There will be an advanced level conversation class for immersion kids. The current conversation class could be re-geared for 2nd and 3rd year as well as 4th year who need more practice. We will look to having classes/contexts which combines the Hawaiian language that lives in these kids with other activities such as dance and music (i.e. inter-disciplinary courses). For example, we can arrange weekly gathering with each student having an ‘ukulele—singing and having a good time (kanikapila) all in Hawaiian. Other advanced level kids who are committed to ‘ölelo will be included. Kamehameha will begin planning for a dorm experience which will eventually provide an on-going living context for the language. This needs to be planned for and the level of expectations around such a plan need to begin rising. There will be an ‘ölelo award created for immersion students. At present they cannot compete in the languages award that are given yearly to top-level students in Hawaiian language. There will be a hui or club founded for immersion students and other top-level students who truly commit to creating and maintaining this kïpuka ‘ölelo. This club will, among other things, create materials for Puka Mai Ka Lä and for classroom use. Puka Mai ka Lä will run bi-lingually once, twice a week and eventually daily. PSAs created by immersion kids. We will look for areas where kïpuka ‘ölelo or language hälau will be established. There will be a Kua‘ana Program for immersion kids. Older students will help new invitees. Immersion seniors as a group will be the alaka‘i or leaders of an oli mahalo at graduation. Graduation diplomas for Hawaiian language students will be embossed with a likeness of Pauahi which corresponds to the Hawaiian Language Pin the student has acquired through continued study of ‘ölelo. Students will be allowed to wear their pins at Founder‘s Day, and Graduation. Incoming immersion students will be placed in the same homeroom with a kumu who can guide this part of their school day in Hawaiian. Closing Comments The move to ignite the development of a Hawaiian language-speaking community with our haumäna kula kaiapuni (immersion students) at the core is tremendously exciting and very Hawaiian. It has great promise for cultural revitalization at Kamehameha. It also puts our Po'e Kanaka in the center of that revitalization effort, which sends an important and powerful message of authenticity and rightness. D. Appendix 4: Q & A with Immersion Students 1. Is there a mechanism in place in Admissions for flagging former immersion students? Yes there is a mechanism in place for applicants to grades 6, 7 and 9 at all three campuses. There is no mechanism in place for applicants to kindergarten and grade 4. If so, what is that? Previously, we identified them by a computer search based on the school from which they were applying (e.g. Änuenue, Waiau, etc.). However, with the advent of myriad charter schools and the recognition that some HLIP students may have already transferred to English standard schools prior to submitting an application to KS, this year we manually checked every application to grades 6, 7 and 9 to determine whether or not the child was a current or former HLIP student. This was determined by a combination of information including the applicants‘ current school, a review of past and present report cards, and by reading through the optional information sheet where we ask if anyone in the home speaks any language other than English. We then flagged these students on our database. However, because this was incredibly time-consuming, next year we are planning to add the question ―Has the applicant ever attended a Hawaiian Language Immersion School?‖ to the application form. 2. Is any special consideration given these candidates for the gifts they bring in this area? Yes. Following the ―regular‖ selection process, HLIP students not admitted are considered again for selection in the ―Gifted & Talented‖ quota. In other words, is it somehow to their advantage in the competitive admission‘s process that they have this precious ability? Yes. 3. Is it left up to each interviewer to identify and acknowledge such a gift as part of the admission‘s process and recommendation narrative? No. As noted earlier, these students are identified by a careful review conducted by the Admissions Office. The interview may or may not reveal that the applicant has participated in the HLIP, depending upon what the child chooses to share with the interviewer in that process. I also feel compelled to note that the interview is a relatively small part of the overall admission process. Out of 24 possible points, the interview is worth a maximum of 2 points. Is it possible that some interviewers might not value this gift as strongly as other interviewers or simply might not become aware of it? It has been my experience that most interviewers, once aware of it, view this as a ―positive‖ attribute. Or that some may overvalue it? I have no data upon which to base a judgment of this nature. Anecdotally, however, staff in the Admissions Office has observed that HLIP students generally receive high scores on their interviews UNLESS the interviewer has severe concerns about the oral reading portion of the interview. As an aside (and jumping forward to question 4) when we did allow interviews to be conducted in Hawaiian we found that our KS Hawaiian language teachers tended to give HLIP students the highest possible recommendation, not based necessarily on the criteria they were supposed to be evaluating, but by virtue of the fact that the students could converse in Hawaiian. This could be viewed as an unfair advantage in a process that is closely scrutinized. In other words does this whole area get real subjective? Yes. Interviews are inherently subjective, that is why, as I noted earlier, we only allot a maximum of 2 points to this portion of the evaluation. 4. There was a period when we allowed interviews to be conducted in Hawaiian. That was discontinued. What was the thinking both for allowing and then disallowing this approach? Both those decisions were made by former Admissions Director Wayne Chang. My understanding was that he wanted to give HLIP students a greater advantage in the admissions process. That was back when the Gifted & Talented quota was reserved exclusively for athletes. Later, when the Gifted & Talented quota was expanded to include music, art and second language, a venue became available to give HLIP students special consideration for admission in a way that was consistent for all students with special gifts, and so the Hawaiian language interviews were discontinued. In addition, Mr. Chang noted the preponderance of possibly ―inflated‖ interview scores for HLIP students. Mr. Chang also was concerned about consistency in terms of the actual evaluation. To achieve a consistent and meaningful final evaluation score that has any validity when used comparatively, all students must be evaluated on the exact same criteria, including a standardized interview (questions & language). This has become even more of an issue now that the admissions process is audited every summer. Where do we stand in our thinking today? The mana`o on this has not changed. In the Admissions Office we believe that the validity of the admissions process and the validity of final composite scores require absolutely consistent evaluation criteria. Special consideration to HLIP applicants is best (and most appropriately) afforded via a special category, as is currently done in the Gifted & Talented selection process. 5. Are there any statistics relating to how many immersion applicants actually are accepted and how many not accepted? There is nothing readily available that provides a historic view. However, this year I can report that (at Kapälama) a total of 28 completed applicants to grade 7 were identified as current or former HLIP students. Of this group, 6 were admitted and another 4 were waitlisted. This is an acceptance rate of about 21%. At grade 9 (Kapälama) there were 19 HLIP applicants. Of this group, 5 were admitted and another 6 were waitlisted. The 5 students admitted to grade 9 represent an acceptance rate of 26%. By comparison, the overall acceptance rate for applicants to both grades 7 and 9 at Kapälama is just 15.5% (1,135 grade 7 applicants for 176 spaces; 797 grade 9 applicants for 124 spaces). Thus, these statistics suggest that HLIP students, as a group, are fairing rather well in the overall admissions process. However, this is just one year of data. Do we have a profile on these students which would suggest trends here? The only ―profile‖ we have in the Admissions Office would be the applicants‘ scores in the various areas evaluated, along with his/her composite score and final status. An analysis would need to be performed to determine any ―trends‖. For example, if the admissions process is exclusively an English language process does the fact that they may have weakness in their English due to a strong previous focus on the Hawaiian side present challenges that work against their acceptance and thus place them in a disadvantaged position from the start because of their Hawaiian language background? I don‘t think so, primarily because these students are 1) flagged; 2) afforded special consideration, and; 3) fluent in English. The only area evaluated that could possibly put them at a disadvantage might be the writing sample (worth a maximum of 4 points in the overall process), particularly in the case of applicants to the 6th or 7th grade, since the HLIP has delayed introduction of English as a ―subject‖ until the 5th grade. This is probably less of an issue for applicants to grade 9. 6. Is anything being done to consider, say, the acceptance of a candidate with the stipulation made that a strengthening of English skills would be necessary for optimum success at KS and that an intensive summer program would be advisable? In other words, individual counseling of these students for success as they transition to KS. Any initiative of this nature would need to come from the school. This is not something that the Admissions Office could initiate, as it is not our kuleana and would require coordination between the language department, the respective principal‘s office and summer school. On the other hand, Admissions could support this type of initiative by sending special conditional notification letters to these students. A word of caution, however, with regard to the handling of students who do not comply with this requirement: Would the Admissions Office be placed in the unhappy position of having to rescind the child‘s offer of admission? Or would the principal‘s office handle this? Would there be legal risks or implications? 7. Once students are accepted, is there a way that their Hawaiian speaking status is conveyed to administration, for example by notifying counselors at the respective levels? As teachers, we never know unless parents get in touch with questions or concerns regarding placement in classes. The Admissions Office normally sends lists of the students admitted under the ―Gifted & Talented‖ quota and their talent area to the department heads who were involved in the selection process, as well as to the Athletic Directors, just prior to the start of the new school year. For several years I have sent Ke`ala Kwan lists of the HLIP students admitted to KS. We do not routinely send that type of information to counselors. Rather than send the information to a long list of people, we would prefer to send it to one ―contact‖ person who can then disseminate the information as appropriate. If the Languages Department Head is not the correct person, please let me know who is. 8. Is any information provided these new invitees to inform them of what they can expect or not expect by way of continued support of their Hawaiian once they join our programs? Not currently. In any event, providing this type of information to new invitees would not be the kuleana of the Admissions Office. Are they counseled as to placement in Hawaiian language classes? I have no way of knowing this. This is probably a question for Cyr Pakele. I can tell you that the Admissions Office forwards the applications of the new invitees to the high school counseling office prior to their grade 9 course selection meetings. How the counselors use that information is their kuleana. At middle school, as I‘m sure you already know, new students are allowed to select just one elective course while the balance of their schedule is determined by the middle school office. I‘m not sure that there is much counseling involved. 9. Is it possible that Kamehameha, inadvertently and unintentionally, may be contributing to a ―brain-drain‖ in accepting many of the top immersion students and thus leading them away from those programs that benefit from having them? This, as you know, has historically been a concern when KS has admitted public high school students who were often the leaders in their classes and thus deprived those left behind with that important presence. Yes, this is highly likely. Because admission to KS is so very competitive (for all applicants, not just ―special consideration‖ students), those HLIP applicants with the best grades, teacher references and test scores do tend to be the ones admitted to KS. On the other hand, these students must have some purpose in applying to KS, whether it is for the unique educational opportunities KS provides, the diversity of the program, or for some other reason. Were they fully satisfied with the HLIP, I doubt they would apply to KS. I do not think that this is something KS needs to worry about. These parents and their children are making personal educational choices. We have to take this at face value and honor their choices as well as their right to apply to any school they are interested in. 10. We are recommending an ―Overseer‖ to be responsible for this new program. Among the duties could be oversight of former Hawaiian language immersion students. This person could eventually work with Admissions to help with the appropriate processing of these students and monitor their continued growth at KS once they are admitted. Is this an idea that would be welcomed by your staff? The Admissions Office does not require assistance with the ―appropriate processing‖ of HLIP students. All applicants are processed and evaluated according to strict protocols and in compliance with policy. Any diversion from this process for any group of students constitutes tampering. With regard to ―monitoring the continued growth‖ of these students at KS after acceptance, that is the kuleana of the appropriate principal‘s office, not Admissions. How could this person be best used at the admissions stage of these students? Although we must protect against even well intentioned initiatives that might constitute tampering, this ―overseer‖ could possibly be assigned to participate in the Gifted & Talented selection meeting (replacing the Languages Department Head Ke`ala Kwan who currently sits on this committee). In addition, this person could also be the one to whom we send final lists of HLIP students admitted to KS each year for dissemination to the appropriate counselors and teachers. 11. Any other comments or information would be very valuable. What recommendations could your staff offer to make the system work better and that we could include in the May 31st Report? I think that our planned addition of a question on the application form regarding the applicant‘s previous or current participation in an HLIP program will help Admissions enormously, not just in terms of reducing the time spent on screening, but by taking the ―guesswork‖ out of the review. The only other thought I have would be with regard to the actual quota. Right now the ―Gifted & Talented‖ quota is 10% of available spaces at grades 6, 7 & 9 (our largest entry points). That quota is shared by HLIP students, athletics, performing arts, visual arts and leadership. If it is consistent with KS‘ mission, vision and strategic plan (with regard to `Ike Hawai`i) one idea might be to ―reserve‖ a specific percentage of the ―Gifted & Talented‖ spaces for HLIP students or even determine a special ―quota‖ for these students. However, this should not be done without due consideration given to the ―domino‖ effect that this will have. The new Admissions Policy sets aside 25% of available spaces for indigent students, and directs us to admit all ―qualified‖ orphans. To provide a real life example, this year (as we rolled out the new policy at the elementary school), 42% of the new invites to 4th grade at Kapälama are either orphan or indigent. If this trend is consistent at the middle and high schools, beginning next year we must expect that approximately 40% of spaces will go to orphan and indigent applicants, and another 10% of spaces to ―Gifted & Talented‖ applicants, leaving only 50% of spaces for ―regular‖ applicants (who, of course, comprise the vast majority of KS applicants). Were KS to establish a quota exclusively for HLIP students this would further erode the number of spaces available to ―regular‖ applicants (i.e., more than half of the available spaces at grades 6, 7 and 9 would be for ―special consideration‖ students). No doubt this would result in greater frustration and disappointment for the majority group of ―regular‖ applicants, as it would greatly increase the already daunting level of competition for admission to KS facing these children. E. Appendix 5: FAQ on Competencies and their Implementations i. Who are the competencies for and how long do students have to acquire them? Competencies are for all the students of Kamehameha Schools on three campuses. Students are expected to achieve the Foundational Level prior to graduation. Some students may already be at the Foundational Level at the time of entry to Kamehameha. Some students may be inspired to work toward the Developing Level and still others may make the commitment to reach the Advanced Level. Whatever the level students arrive at prior to graduation, it is the spirit of the competencies that is important for us to uphold, not the checklist type of implementation. The Foundational Level was created specifically for those students entering high school at later years. Students who entered Kamehameha in the elementary school may reach the Developing stage by the time they enter high school. These students have the option of studying the languages other than Hawaiian. Students who enter high school wishing to study a non-Hawaiian language have the option of acquiring the Foundational level competencies through non-classroom means. It is hoped that by the time competencies are in effect in high school, a variety of options are open and that the high school academic culture would include peer-tutoring and other collaborative supports. ii. It seems there are more culture-related competencies than language. Should they be re-named “Cultural Competencies”? The name of this document has been an issue from the very beginning. Some wanted to call this "graduation requirements". This had two major problems. "Graduation" refers to high school graduation. This might have created the impression that the middle school and elementary school need not participate. This also had the negative connotation of "adding more" to the graduation requirement, even though the current graduation requirements are tied to Carnegie credits and the competencies are not. The next name suggested was "Hawaiian Culture" competencies. The competencies are based on the language content standards comprised of: a) Communication, b) Culture, c) Connection, d) Comparison and e) Community. Communication in Hawaiian language is the major aspect of these competencies. Beyond ―communication,‖ there are ―culture‖, ―connection‖ [across the curriculum content connection], ―comparison‖ [of both language and culture] and ―community‖ [language use outside of the classroom]. The competencies committee added one more standard, ―the land and the sea‖ to bring home the notion of stewardship. National Standards deemed the ―5 C‘s‖ to be an integral part of learning a language. Since all but one component of the competencies came from the 5 strands of National Foreign Language Standards, the name "language" felt aligned with the national trend to look at language acquisition as a holistic activity. If we changed the name to "Culture" there was a concern expressed that the language portion may become marginalized.... Since from the start the notion that these competencies need to be pervasive within the institution and not solely reside within the language classes, and since we could not create a document which would cause major disruptions to the pre- existing curriculum, we could not make all competencies be acquired through the use of Hawaiian. If there were a better name for this document which inspires rather than raises more questions, we would all applaud this name change. iii. How are the competencies going to affect me? The competencies, hand in hand with the ‗ike Hawai‗i initiative [knowledge of all things Hawaiian and its emerging working definition, Nohona Hawai‗i (living Hawaiian)], will profoundly affect the faculty, the staff, the students and all Kamehameha community. The inclusive process for developing the implementation plan is of paramount importance. It is also important to recognize that for the implementation plan to develop fully with time given to really listen to each other and to experiment with new ideas, we need to begin the deliberation process from the next academic year (‘05-‗06). The elementary school faculty and staff had a head start in processing the competencies and are poised to begin their implementation from the next academic year (‘05-‘06). They are entering the implementation phase with their eyes open to the evolutionary nature of the process. iv. I‟m concerned about how all the competencies will be assessed. Just how the assessment plan will unfold is up to all of us. Current best understanding is that it will take a variety of forms depending on the circumstance of the students. In the elementary school the faculty divided the competencies into ―what‘s doable now‖ and ―what requires additional help in order to implement‖. They will begin implementing the first category of competencies next academic year and work toward the second in a few years. Grade level teachers who are responsible for certain competencies in their classes will assess them as part of the curriculum. All the students who complete the grade level will be deemed successful in those competencies the teachers addressed. In the middle school and high school the discussion has not yet taken place on how each competency will be treated in the classroom. There are those which naturally fall within the responsibilities of certain areas, such as prayers to Ekalesia, songs to performing arts and Hawaiian literature to English. As we begin discussions in each department it is hoped the ―who‖ and ―how‖ will become clearer. The assessment of the competencies which in-coming students bring with them and those which students acquire through clubs and various community venues will require the development of standards for assessment. v. I feel that the best way to support is to continue to do what I do best, i.e. by teaching my classes. Kamehameha faculty has received numerous commendations for our dedication to teaching and the personal interests we take in serving our students to grow into the image mirrored by Princess Pauahi. The best way we can support our students through the coming years is for us to align our intention with the spirit of the competencies: Its preface states, ― (The competencies are) tools which, when applied with heart, will support each student to discover again and again what it is to be a Hawaiian.― We have been charged to uncover how we can make this spirit come alive in our classrooms. We have the time to explore this. We will find the additional knowledge necessary to make things work, whether they be through collegial collaboration, personal efforts or through staff development. vi. This is just another top-down initiative and we are given no say in the matter. All policies are created and communicated top-down. The Hawaiian language initiative, as has been pointed out in Dr. Chun‘s communication, has broad- base support and has been in the strategic plan for our school and had not been acted upon for many years. The time has come to attend to this issue. It is not accurate to state that the faculty has ―no say‖. The Hawaiian Language Committee is comprised primarily of volunteer faculty and has tried diligently to solicit and gather input and feedback at each critical juncture. We will continue to rely on the collective wisdom of this faculty. The students, faculty and staff have helped shape the competencies and now the faculty is being asked to exercise its power to guide how the competencies will be implemented in each area. There will be many opportunities to give your good ideas. Just how and when will be the future topics of our collective discussion. vii. I‟m concerned about the student load. Won‟t the competencies add more to the already heavily tasked students? When we are faced with paradigm shift it is not easy for any of us to see how everything can fit. It is counterintuitive to think that we can add more and expect no difference in the outcome of the student load. There are many unknowns for all of us. However, we are strengthened by the voice we heard from the faculty over and again that, ―we have withstood many challenges over the years and through them all, we have served our students well.‖ In working together we hope to find an inspired reassessment of the current curriculum. We are also hoping to tap each other‘s wisdom and generosity in opening ourselves to the creative process together. We need to step into the unknown together and come out laughing rather than pointing fingers. viii. Our budget is being re-allocated. How do we expect to offer more with less? Dr. Chun is aware of this dilemma. The three headmasters have approved the competencies and have pledged their support in spirit and also with resources. Dr. Chun did not say he could fund everything we ask for. He did say he would find the money to fund what is necessary. Prudence and balance is what is being asked of us in this regard. ix. Students should not be forced into this. Some may not want to learn Hawaiian language. How is it going to help them in the future if, for example, they go to the mainland? It is often the case that students don‘t know what they truly want. How do we help any student become aware that it is important to learn who we are? It is hoped that through our efforts we create opportunities for students to connect with their Hawaiian roots. One authentic experience may lead students to come to a deeper appreciation for their Hawaiian heritage. Once such internal connection is made, it is but a small step to transfer the understanding to other ethnic background students may possess. Similar comments have appeared in quite a few student surveys on competencies: ―When I have family I want to be able to teach my children something about being a Hawaiian. But there is nothing Hawaiian about this school right now.‖ Teachers may be astounded to hear such comments when students take Hawaiian history and culture and recite the Lord‘s Prayer in Hawaiian. Students have learned the art of compartmentalization. They go from one class to another and may even be getting good grades. Perhaps what the students are saying is this, ―I haven‘t made a real connection on the inside.‖ x. I am confused. What is the relationship between the Hawaiian Language Competencies and „Ike Hawai„i? How can I gain real knowledge in Hawaiian language and culture? There is a real concern amongst faculty that some of us lack the Hawaiian knowledge necessary to guide our students. The Tri-campus committee, the Hawaiian Language Committee and the administrators all share this concern. delete. This is no longer relevant is hoped that the collaboration with the Office of Hawaiian Cultural Development under the leadership of Randie Fong will bring clarity. What we know now is that a variety of staff developments is necessary: a) staff development addressing specific curriculum needs, b) staff-development which focuses on learning what the students are learning, such as ―pule‖ and ―oli‖ and c) faculty and staff making personal connection through experiencing authentic Hawaiian language and culture. Randie Fong is currently developing a model for cultural program which addresses the last point of providing knowledge and authentic Hawaiian experiences to all KS faculty and staff. xi. I don‟t count. You are important! Good communication is paramount for all of us to move forward together. Please continue to have your voices be heard. No comment is too insignificant. We often see a new pathway when we hear your authentic voices. Please connect with any one of the people who have been carrying this initiative for you. This is no longer the initiative of Dr. Chun or of the Hawaiian Language Committee. It is the initiative that belongs to all of us now. . F. Appendix 6: Overarching Questions We need more from Randie Fong. 1. How can we ensure equal opportunities for experience and assessments to all students? 2. How can we bridge/address students who are less exposed to Hawaiian culture and language at home? 3. How do we support both college preparatory goals and objectives and parent expectations with regards to our current graduation requirements? 4. Define Hawaiian school. What are the general parameters? 5. How will this impact to resource allocation, TAP, program offerings, extra- and co-curricular activities? To add something new, something else has to go. What will that be? 6. Impacts to students, parents, faculty, staff, and administration? 7. Articulate Hawaiian worldview. What are some general characteristics? This may help during the transition. G. Appendix 7: Contributing Factors toward the Hawaiian Language Initiative at Kamehameha Recent Reports Calling for a Stronger Emphasis in Hawaiian Language and Culture at KS Kamehameha Schools Strategic Plan 2000-2015. Goal 3 mandates that Kamehameha Schools will cultivate, nurture, perpetuate and practice ‗Ike Hawai‗i (which includes Hawaiian culture, values, history, language, oral traditions, literature and wahi pana—significant cultural or historical places—etc.) The effects of this mandate are being felt system- wide. KHS Accreditation Report 2005. Surveys conducted with key KS constituencies indicate strong support by parents, students, teachers and staff for an increased emphasis on Hawaiian language and culture in the life of our school community. ―Suppression of Hawaiian Language and Culture at Kamehameha‖ Paper presented by Käwika Eyre at the second Ho‗ohawai‗i Conference, January, 2004. Committees/Groups Currently Promoting Hawaiian Language and Culture at Kamehameha. Ka‗iwakïloumoku (Formally Hawaiian Cultural Center Project) The‗Ike Hawai‗i Content Standards Committee The Hawaiian Studies Institute The Office of Hawaiian Cultural Development Two Ho‗ohawai‗i conferences have been held addressing ways of making KS more Hawaiian The Kapälama Hawaiian Language Committee XVI. Other Significant Cultural Developments at KS High School English courses are now offered with an emphasis on Pacific Island literature. Hawaiian language enrollments grades 7-12 continue to expand and are now topping 1000. Students in KMS are being turned away as classes are too full. Legal challenges to KS‘s preference policy for admitting Hawaiian students have prompted us as a community to look more closely at who we are and to consider anew the cultural context of our work. We have engaged our students as never before in this self- examination and in the resulting calls to action in the form of two ―Kü i ka Pono‖ marches with other Hawaiian group through Waikïkï. Some 10-12 former immersion students are joining the Kapälama KS ‗ohana each year. Their presence is both a challenge and a promise to the way we see ourselves and conduct our work. While numbers are not firm, it is believed that some 50 former immersion students are now enrolled in grades 7-12. This is a tremendous cultural resource that is gifted us. H. Appendix 8: 1. Extension Education Development / Hawaiian Studies Institute Resources [A more extensive listing is available from EED/HIS upon request.] a) A traveling resource program called 'Ike Pono Hawai'i - with 4 resource specialists that travel in a customized 15 passenger van equipped with cultural artifacts and replicas from the Bishop Museum; the cultural units include traditional kapa making, traditional food utensils and preparation, traditional music implements, symbols of royalty, navigation, and the ahupua'a - the original painting by Marilyn Kahalewai is part of the collection; this program targets grades 4 and 7 DOE, private/parochial, and charter schools, as well as the communities on the mainland; in the past this team has done cultural presentations to KS staff and administrators on the various cultural units; b) .A traveling resource program of elders called Ka 'Ike O Nä Küpuna - 4 küpuna resources that travel to preschool-through grade 3 classes promoting literacy and Hawaiian culture through the picture resource books titled "Where I Live" with emphasis on family, values, the ahupua'a, and historic sites; HSI has limited copies of the "Käne'ohe, Where I Live", "Waimänalo, Where I Live", "Wai'anae, Where I Live" and "Moloka'i, Where I Live" books, with supplementary materials and activities for K-3 teachers; these books are also online in the Ulukau.org electronic library website, and are downloadable and interactive as well; c) .Hawaiian Language Resource Program, Ka Leo 'Öiwi, provides direct support in Hawaiian language through the development of language translated materials and publications (KS Press series of ali'i books, From the Mts. To the Sea, etc.); other material resources include hands on activity worksheets to enhance language acquisition, pronunciation, spelling, and speaking; included in this program are Hawaiian language teaching tools for different levels developed by the 'Aha Pünana Leo and Immersion Schools d) .HSI has developed 4 biographical brochures on Pauahi, Mr. Bishop, Ruth Ke'elikölani, and Kamehameha I as part of its ongoing efforts to support the Heritage Center; these brochures are made available to communities, schools, mainland groups, etc.; HSI has a good supply of these resources available for all KS employees and students; e) .Other printed materials that supplement curriculum include: place names pamplets, genealogy charts, Hawaiian plants, Hawaiian values, teachers' guidebooks for the 'Ike Pono Hawai'i program, Canoe Building Traditions (teacher's packets, visual aids), Hala (Pandanus) and its uses, the "Where I Live" booklets and teacher packets/activities, cultural files on various themes (Hawaiian poetry, monarchy, Hawaiian music, Hawaiian games, etc.) f) .Resource libraries include: a Hawaiian music lyrics collection of about 1,100 songs/chants (currently being reformatted and updated by a contractor), an ali'i genealogy database, a series of microfilms on various cultural topics, oral history tapes (audio/some video) g) HSI also has developed a community-based project in partnership with the Maunawili lo'i kalo (taro gardens) and the Paepae O He'eia fishpond: we would welcome the KS Kapälama staff to participate in this project if their schedule permits; visits to the sites are coordinated with each site's representative; activities cover a wide range of cultural and educational learning experiences; EED's programs such as Health Wellness and HSI have worked together to bring community families, children, teachers, administrators to the sites as part of an ongoing effort to do community service and reconnect to the natural resources 2. ‗Äina Ulu: Land Legacy Education ‗Äina Ulu is the Kamehameha Schools (KS) Land Asset Division (LAD) initiative to carry out ethical, prudent, and culturally appropriate stewardship of lands and natural resources while extending KS‘ educational reach to more lifelong learners of Hawaiian ancestry. The mission of ‗Äina Ulu is to bridge land and natural resource management and education to create a synergistic weave of activities with economic, cultural, environmental, community and educational benefits. The KS Values and Guiding Principles are at the very core of the ‗Äina Ulu initiative. ‗Äina Ulu is grounded in all Hawaiian values, especially as they relate with the ‗äina which feeds and nourishes our people physically, spiritually and mentally. These programs capitalize upon research showing that not every student excels in the classroom setting, and that learning is stimulated by the natural environment and applied, hands-on learning. The ‗Äina Ulu initiative is a direct response to Strategic Plan (SP) Goal 6. More specifically, SP Sub Goals 6.1 and 6.2 mandate incorporating resource stewardship into educational programs and curricula, integrating Hawaiian cultural values and stewardship and incorporating ahupua‗a management principles. Furthermore, programs bridge land management and education; incorporating resource stewardship programs and education programs in an integrated context for learning to ensure that these traditions are passed on, and that these practices will continue in future generations. ‗Äina Ulu programs integrate Hawaiian cultural values and knowledge with traditional resource management practices in alignment with SP Goal 3 and our efforts to cultivate, nurture, perpetuate and practice ‗Ike Hawai‗i. By providing educational activities that focus on the resources of the ‗äina, wahi pana and Hawaiian culture the learning experiences reflect a philosophy and approach to education that are consistent with Hawaiian learning styles, traditional methods of teaching cultural practices and values as well as innovative approaches to improving education. Notably, there is an emphasis on gathering oral histories, traditions and literature of our KS land holdings that support educational opportunities. While SP Goal 6 specifically includes the sub-goals directing the development and incorporation of educational programs and curricula into resource stewardship programs and vice versa, we are proud to note that the ‗Äina Ulu initiative has been developed to support all seven SP goals. We feel it is our kuleana: to provide a program and service that enriches our people; to engage families and communities so that we don‘t limit these benefits to individual learners; to practice, integrate and promote aloha ‗äina, mälama ‗äina, and ahupua‗a principles along with continuous gathering and sharing of history and traditions; to ensure that future generations of Hawaiians have the skills and wisdom to manage and care for our lands and people in perpetuity; to leverage resources both financial and non-financial through partnerships and collaborations with agencies and community organizations; and to encourage the development of our staff and programs through research, monitoring and refinement to continuously improve our program management and delivery. In its first two years ‗Äina Ulu program participants exceeded 12,000, far surpassing expectations. In fiscal year 2003-2004, the third year of program operation, more than 10,000 lifelong learners of Hawaiian ancestry were enriched by the Land Legacy left by Princess Bernice Pauahi Bishop. Additionally, these lands are engaging environments to supplement the classroom curriculum of our Kamehameha Schools K-12 campus programs. KS Hawai‘i campus has found many opportunities to heighten the learning experience through our lands at Keauhou-Kïlauea, Kahuwai, and Ke‗ei. On O‗ahu, Kapälama campus teachers and students are exploring and getting to know our lands at He‗eia and Punalu‗u. Teachers are finding that these experiences engage students in science, observation and problem-solving in a hands-on application-based approach. Other KS programs that we are proud to share these rich resources and treasures with include: Kamehameha Scholars, Alaka‗i Project, Character Development, Distance Learning, and Enrichment Programs. While our ‗Äina Ulu sites welcome all KS beneficiaries of all ages, the location of ‗Äina Ulu programs affords KS the opportunity to serve many people of Hawaiian ancestry that are unable to attend one of the three KS campuses. From Kaua‗i to Hawai‗i Island, the ‗Äina Ulu programs allow families and communities to connect with a sense of place to the natural, cultural and economic resources, preparing people to live and work together while respecting the cultural and ecological integrity of their communities. Through collaborations with agencies, organizations, and community program providers, KS‘ lands provide a source of inspiration, growth and enrichment to students of all ages from universities, State Department of Education schools, public charter schools, private schools, and community and cultural groups. As a tool in the management of non-financial endowment resources, the ‗Äina Ulu initiative ensures the perpetuity of the endowment, and links education and endowment management to support the educational mission. With an understanding of the overwhelming challenge of appropriately stewarding 360,000 acres of land holdings, additional grant funding and collaboration with community partners who serve people of Hawaiian ancestry is pursued. While the economic yield potential of our lands is expected to be enhanced by the social capital developed through ‗Äina Ulu partnerships, the returns from the programs go far beyond the monetary value of the perception of land as a commodity. The true returns come in every person that has been touched by our lands, and who have been able to experience and learn from the ‗äina. It also comes from our responsibility to appropriately care for the ‗äina, ensuring an ecologically rich and healthy place to live for our people in perpetuity. I. Appendix 9: ‗Ike Hawai‗i Content Standards DRAFT 6 5-10-05 PROPOSED Education System-wide Content Standards KAMEHAMEHA SCHOOLS ÿIKE HAWAIÿI ÿÖLELO HAÿI MUA (PREAMBLE): Kü i ka mäna o ka nohona hulu mamo. Like the ancestors from whom we receive what we learn. ÿO ka manaÿo Hawaiÿi ke kumu paÿa o nei mau mea ÿo ke anaaÿo ÿIke Hawaiÿi. ÿOiai ke kälele nui ÿia nei ua mau anaaÿo ma luna mai o ka ÿaÿapo pono ÿana mai i ka ÿIke Hawaiÿi, ÿaÿole nö nei ÿike ka palena pau. ÿO ko käkou wahi haÿawina ma ka hoÿokomo pü ÿana mai i nei mau ÿike ÿo ia hoÿi ka nohona Hawaiÿi. Eia hoÿi, hiki nö i nä papahana like ÿole ke kökua ma ka hoÿokö ÿana mai i nei mau anaaÿo ma o ka hoÿokomo pü ÿana mai i ka ÿike Hawaiÿi. The ÿIke Hawaiÿi content standards are premised on the perspective of a Hawaiian worldview. While the emphasis of these standards may be on the acquisition of knowledge (ÿIke Hawaiÿi), knowledge is not intended to be an end onto itself. Our approach to implementation must focus on living Hawaiian (nohona Hawaiÿi). Finally, all program areas can help contribute to the achievement of these standards by integrating ÿIke Hawaiÿi. 1. MÄKIA 2. ANAAÿO THEME/STRAND 3. CONTENT STANDARD 1 ÿÖlelo Hawaiÿi E höÿike mai i ka mäkaukau ma ka ÿölelo Hawaiÿi i kö pono ÿia nä pahu hopu o këlä me Hawaiian Language këia papahana. Demonstrate competency in the Hawaiian language appropriate to the specific program’s objectives. 2 Loina E hoÿomaopopo i ke kuleana a me ka pilina kanaka a höÿike küpono mai i ka hanana e pono Customs and ai. Traditions Recognize one’s social role and status in relationship to others and demonstrate appropriate actions and interactions. E hoÿokomo pü mai i ka ÿike kupuna i loko o nä moÿolelo i ÿölelo a käkau ÿia i laÿana küpono e hahai ai. Use the wisdom contained in the oral and written traditions as a model for behavior. 3 Moÿokalaleo E haÿi ÿölelo hou mai ma nä ÿölelo a päpaho like ÿole i nä moÿolelo Hawaiÿi i pili koke Literature aku i ka pahu hopu o këlä me këia papahana kikoÿï. Retell in any language and media Hawaiian literature appropriate to the specific program’s objectives. 4 Hana Noÿeau E hoÿomöhala, hoÿomaÿamaÿa a hoÿohana i nä mäkau like ÿole ma ka hana noÿeau, e laÿa: Arts ka nänä, ka noÿonoÿo, ka hoÿolohe, ka hoÿopili, ka hoÿohälike, ka hoÿokolohua a me ka noiÿi. Develop, practice and apply the skills of observation, thinking, listening, imitating, modeling, experimenting, and questioning in hana noÿeau. E hoÿomaopopo mai ÿo ko käkou moÿomeheu he wahi hoÿomana, ÿike a me ka nohona mai waena mai o ko käkou poÿe känaka i mea e mahalo ai i nä ÿano ÿokoÿa o ka hana noÿeau. Understand our Hawaiian culture as a system of beliefs, knowledge, and practices shared by our people for the purpose of appreciating particular forms of hana noÿeau. E hoÿomaopopo a hoÿohana pono aku i nä pono hana noÿeau, nä kiÿina a me nä kaÿina hana noÿeau ma ka hakuhia ÿana mai i ka mäpuna me ke aÿo pü ÿana i ka ÿike kumu. Understand and apply art materials, techniques, and processes in creating and expressing oneself through a variety of hana noÿeau experiences while learning about the elements and techniques. 5 Ke Ao Nei E hoÿomaopopo a mahalo i ko käkou pilina i ke one hänau ma o ka manaÿo Hawaiÿi (aloha This World ÿäina) a e hoÿokomo i ia ÿike ma ka mälama ÿana i ko käkou kuläiwi (mälama ÿäina). Understand and appreciate our relationship to our homeland from the perspective of a Hawaiian worldview (aloha ÿäina) and use this knowledge to care for our homeland (mälama ÿäina). 6 Olakino E hoÿomaopopo a hoÿomau i nä loina e pono ai ka pilikino a me ka piliÿuhane pono no ke Well-being olakino pono. Understand and perpetuate the traditional practices that promote well-being. 7 ÿOhana E hoÿomaopopo mai i ka ÿike pili ÿohana ma o ke külana, ke kuleana, ka lawena, ka hoÿomana Family a me ka loina. Understand traditional concepts of ÿohana in terms of roles, responsibilities, practices, beliefs and protocols. . J. Appendix 10: Relevant Articles and Documents a. He Huliau – Shifting Paradigms: Imperatives For Hawaiian Cultural Survival, January 23-24, 2004 at Kamehameha Schools, sponsored by the Hui Ho‗ohawai‗i Assembly This consists of raw data generated from small and large group discussions by members of the KS and larger Hawaiian communities. Common Discussion Questions: Themes Nïnau 1: What Identifies a society as Hawaiian? Group:#1 Facilitator: Kïhei de Silva H. that society bound to it‘s Küpuna Group: #2 Facilitator: Kapua Akiu -Wilcox Values-kuleana, ÿohana -blood quantum -genealogy -protocol -History -Land -Mutual Agreements -Identity -Traditions, cultural Practices (honoring ancestors), Language Group: #3 Facilitator: Mele Pang Language values (aloha) ancestry/genealogy Origins-relationship to land - land ownership/stewardship Stories – folklore. Music. Ritual. Ceremony. Religion/spirituality blood governance ahupuaÿa International recognition of nation state. Our interpersonal connections/ relationships hänai. Group: #4 Facilitator: Kawika Makanani Language – expresses nuances, richness of culture Unique activities e.g. specific food preparation, hula blood genetic genealogy, moÿo Aloha – respect, face-to-face unique experience and actions, hohonu -ÿoluÿolu Group: #5 Facilitator: Ke‗ala Kwan -Live & practice the culture -everything (people, etc) in that land – moving as one – the spirit -basic: the people -Behaving, gestures, way speak, how they interact -more than just hula, poi- it‘s a life style – belief system, unity -moving as one – but we have (au kahi) individual talents, functions and you know your function Group: #6 Facilitator: ‗Ululia Woodside ÿölelo, koko, moÿoküÿauhau, place- connection to wahi pana and ÿäina hänau just because you speak Hawaiian doesn‘t make one Hawaiian) gives us the knowledge of our ancestors ÿölelo -justice – no one left out values practices responsibility to all Nïnau 2: What makes a Society Vibrant? Group:#1 Facilitator: Kïhei de Silva -Vibrant society is defined by those who enjoy, are informed, pride and confidence, awareness For us to enjoy, etc… there must be a context (and we must be able to have it in a larger context – recognition, respect) Know history, grounded in tradition positive and negative (ex: lava flow) Creation, change / adaptation, evolving ( but with a mole) -Community begins with self and extends beyond; it consists of those who desire to belong to that community. Currently exists in Hawaiian families but connections have been weakened. Group: #2 Facilitator: Kapua Akiu –Wilcox Dynamic, alive & practicing , kuleana Group: #3 Facilitator: Mele Pang ―vibrant‖ pulsating with life, vigor, activity‖ -people speak language, practice culture. Youth are well cared fro, learning (küpuna ÿöpia connection interrogational ) growing. Produces products/services reflective of culture/ past, adaptive and functional in present with promise for future. Creativity of concepts, products, theories with understanding of societal history innovation plus tradition. Group: #4 Facilitator: Kawika Makanani Harmony with nature, land ―vibrations‖ vibes Wahi pana Flourishing at all levels, arts, visible Self determination Active, positive ÿäina, kulaiwi means self-reliant independent Group: #5 Facilitator: Ke‘ala Kwan Vibrant – to be alive -Change -anything alive-noticeable, behavior and things we do -being constantly feed, nourished ―cultural composting: from different sources -constantly working on something -certain amounts if inherent cultural pride-doing things that help this – difficult with so many things that make this difficult in society. -Catalytic in nature not fragmented every experience builds on another- alive more that just living- emanating affecting everybody else in the process. Group: #6 Facilitator: ‗Ulalia Woodside Nïnau #3 What makes a Hawaiian Society vibrant? Group:#1 Facilitator: Kïhei de Silva We are defined by our culture, but we have come away from it; we need to disclose how to evolve into this century to a re-identification w/ unique, endemic culture. -defined by feeling of attachment to ÿäina -define, perhaps, by what it is not. Group: #2 Facilitator: Kapua Akiu –Wilcox Practicing intellectual pursuit Constant intellectual pursuit Recognition by others/mutual respect Empowerment, take control of our community Growth of children Language Tension (küÿë) Culturally based education awareness/conscious shift in paradigms healthy opportunities Group: #3 Facilitator: Mele Pang -Language is spoken in homes, community, government -innovation that includes tradition our children are instilled with our language and culture they are taught these things they live our culture. -Our children have a Hawaiian world view -we are grounded in who we are, where we‘re from -People ―communicate‖ Hawaiian Group: #4 Facilitator: Kawika Makanani Reservoir o f practitioners action opportunities learning küpunas, mälama, nä nana ike kumu systematic feelings, esteem within the lähui (ÿohana), and from others. (Küpuna have kuleana. Good to pass on ÿike, or to learn) Create attitude of speaking ÿike cultural strengths Borrowing technological literacy sometimes okay. Group: #5 Facilitator: Ke‘ala Kwan When Hawaiian society affecrs/touches others not Hawaiian – passion -looking back to parents and grandparents time (e.g. going to graveyard to mälama ÿohana) -maintaining kuleana/ÿohana -Nourish – ―cultural compositing‖ -individual kuleana within our ÿohana doesn‘t mean everyone did everything- fishermen specialty, hula specialty -there are basics shared by all Basics: Leo, movements, lawena manners, behaviors, values our ÿano Ability to adapt – no matter what we pursue- we can absorb and make it our own. Does a Hawaiian vibrant society only consist of Hawaiians? -If if culture is to live- larger mission it must involve others. -true lökahi – among elements: spirit, environment -go with that all -ÿäina based – ―fertilizer‖ specifics -At same time Hawaiians have amazing ability to adapt yet preserve cultural values. Not all societies do this very well. Wonderful balance in Hawaiian society. -still battling assimilation. Good KS looking at this. If we don‘t start I.D. and do the cultural composting. Group: #6 Facilitator: ‗Ulalia Woodside Do it, use it (with the foundation) Don‘t just talk about it Need land (only people in Pacific- don‘t control land) Need a place to exist Constantly evaluating, evolving Education What we want for every Hawaiian all speak Hawaiian (Child and teacher) Know küpuna, genealogy prepared to lead the nation whatever nation Oli & hula (mahiÿai Lawaiÿa, etc.) ready to practice Keiki w/ high esteem Availability of resources food ceremony ÿäina momna - adding, building growing Political analysis – critical analysis Leadership of Hawaiian society (pono) what does it look like? Group? One? Küpuna? Leadership must be Hawaiian Hawaiians speaking, sharing comparable, competitive globally. Nïnau #4 Why is a vibrant Hawaiian society a good thing? Group:#1 Facilitator: Kïhei de Silva Group: #2 Facilitator: Kapua Akiu –Wilcox Survival of ―us‖ -well being of all Hawaiians add to the quality of life in a global society. ( it is a blessing that Hawaiians are here in this world) Group: #3 Facilitator: Mele Pang People have a strong connection to the homeland and are grounded in a Hawaiian world view Group: #4 Facilitator: Kawika Makanani not all at same point Developmental, incremental, in pono way. Beauty, strength, positive ness of Hawaiian culture benefits Hawaiians and everyone else. Self Esteem Viable alternatives Group: #5 Facilitator: Ke‘ala Kwan All of #2 – Like kïpuka-no matter the obstacles we will continue to survive. gives pride to the community perpetuation when society is vibrant it fosters perpetuation of culture Oh my God this is Hawaiÿi Këia. Where else will find Hawaiians – we are alive. ÿO käkou këia Same as asking – ―why are we important?‖ anything not nourished not important. Basic human wish to affirm and celebrate deep desire our individual lives – in group small or large. And that‘s a good thing. We need to do it. Group: #6 Facilitator: ‗Ulalia Woodside LARGE GROUP #1 Attributes of a Hawaiian Society: Facilitator: Kehau Abad a) Helpers: Mahealani Chang& Camille Naluai -Reality of loss of Sovereignty Loss ÿäina, military invasion -Integrating elements of Hawaiian culture – many only have elements but not enough for wholeness. -Need active practitioners in society -Concept of I ( 1 for all, everyone vs. oneself) -Need a place to go to meet, work with practitioners -Oppression of Hawaiian ways -Take a space to lead toward taking our country back. -What is our long-term goal? If we‘re looking at Kïpuka, let‘s look at ex. KS Hawaiian staff trying to lead very difficult. -There is a society that created ke alii pauahi‘s legacy -What is a society that will continue into the future. -Confusion of ID will make it very hard. -Fear too. *Expanding Kïpuka KS needs to be a strong Kïpuka KS has a role it must take KS has Pauahi‘s legacy, money KS is the last place of Hawaiian Language, culture. *How do we make KS the Kïpuka of the mind? If KS in the past was a kïpuka there would have been 100,000 marchers instead of 10,000. -It‘s hard because Hawaiians at KS do not have control. KS is struggling ….tribal unit would be better than ―western best practices‖ – Hawaiian at best is an elective at KS not a requirement. Area of conflict- how inclusive/exclusive are we? Large Group # 2 Facilitator: Julian Ako 4. Helpers: Mahealani Chang & Camille Naluai _____________________________________________________ Implications for KS L.K.-Faculty/Staff speaking Hawaiian and knowing Hawaiian history (5year plan) K.E.- Late 1950‘s and 60‘s staff was taught Hawaiian history, culture, but in token; need to be goal- oriented and more sustained and in depth (i.e. Hawaiÿi Nui Kuauli) I.W.- Have Hawaiian Language requirement earlier middle school, elementary, pre- natal! H.P.- Don‘t violate cultural values – feel, internalize akahai, haÿahaÿa, aloha-you do it and tha‘s how you get it. Practice values. L.K.- bilingualism_ Hawaiian/English start at K and 12 years later those who come need to know there is a commitment to Language/culture and to give to the next generation… need to be able to analyze politics. M.P.- Education to Haumäna, values taught and practiced to become lifestyle not a curriculum goal- Lifestyle Change -Burden of teaching Hawaiian Language/ Culture should not be given to just one kumu need interdisciplinary hands ons, integrated. J.A. – Graduates serving Hawaiians at KS and elsewhere N.H.- KS Strategic Plan made commitments - ÿike Hawaiÿi. Mäori ex. Of Strategic till 3000 (tu whare toa) – Note: everyone must know about it (public awareness) we need to steps. K.E. – There is a willingness to require Hawaiian Language but how to get there is the problem – redefined values and destiny is key (i.e. choosing to stay in Hawaiÿi for college education) N.H.- Opportunity thinking; we need a good plan. Let‘s use our resources. We know what our Küleana is. Hui Hoÿohawaiÿi is positive. Look at progress and gaps. Let‘s make an action plan. L.K. – Finance – spend the money now ex. 500 million. Spend the money now on Hawaiians count how many bodies you need to do the work (i.e. teach ) and for the budget. Match Budget to the work plan. Action Pla N.R.- KS work with Pünana Leo. S.O.- Admissions experience (needed to rate keiki with varying levels of experience – distributing) Look at how we‘re admitting haumäna (1) b. Historical Premise for the Existence of Kamehameha Schools 5. Overview Some two millennia ago, Polynesian voyagers discovered and settled the islands of Hawai‗i, giving birth to the Hawaiian culture. Centuries of innovation and refinement enabled this culture to attain some of the highest levels of achievement known in the Pacific. A conservative estimate indicates that the native Hawaiian population may have totaled 400,000 prior to foreign contact. However, recent studies show the likelihood of a much higher number of inhabitants as evidenced by the agricultural and aqua cultural infrastructure which had a carrying capacity capable of supporting between 800,000 and 1 million people. 6. Western Influences The initial impact of Western intervention was traumatic. New diseases ravaged the population. Between 1778 when Capt. Cook arrived, and 1823 when a census was taken by American missionaries, the Hawaiian population had dropped from 400,000 (conservative) to 132,000. By 1853, the native population declined further to 70,000. In addition, imperialistic actions resulted in a devastating sense of material and psychological loss. Throughout the 19th century, Hawaiians became increasingly disenfranchised from their land and its resources which had sustained them in isolation for nearly 2,000 years. In an effort to stabilize and maintain Hawai‗i as a sovereign nation, the Hawaiian monarchy created social and political alliances with royalty and heads of state from throughout the world and ratified treaties with foreign governments. It established constitutions that it hoped would protect the Hawaiian kingdom from foreign control. It was precisely these historical circumstances that inspired Ke Ali‗i Bernice Pauahi Bishop to establish Kamehameha Schools in 1884. It was her hope that education would help Hawaiian people to cope and survive in an increasingly non-Hawaiian world. However, by 1893 Americans' burgeoning political and economic interests in Hawai‗i and its resources peaked, and Hawai‗i‘s last monarch, Queen Lili‗uokalani, Pauahi‘s hänai sister, was unlawfully overthrown. By this time, the population had dwindled to about 40,000. Though opposed by the majority of Hawaiians via petition, Hawai‗i was annexed as a territory of the United States in 1898. Over a century later, the legality of this action continues to raise questions in contemporary times. Downward Spiral From the turn of the 20th century to the dawning of the 21st, Hawaiians endured a hundred years of forced assimilation into mainstream American culture and lifestyle. Despite indications that the Hawaiian kingdom was one of the most highly literate nations in the world in the latter half of the 19th century, the Hawaiian language was banned from the public and private school systems in 1896 and it remained an unrecognized language by the government for nearly a century. The English-only legislation was among the most destructive colonial acts against native Hawaiians -- it resulted in a precipitous decline in the indigenous understandings of their own culture, history, values, spirituality, practices and identity as a people. The effects of colonialism and institutional racism continued into the 1920s (when only 24,000 native Hawaiians were left), became imbedded in Hawai‗i‘s system during World War II and remained through statehood in 1959. 7. Toward Cultural Stability: Restoring the Values, Soul and Psyche In the years following statehood, a surge in tourism and an influx of new residents drastically altered the social and natural landscape of Hawai‗i, threatening the survival of the then fragile Hawaiian culture. Then, the tide began to turn during the decade of the 1970‘s which was marked by a dynamic movement by Hawaiians to hold fast and reconnect to their cultural roots found in the environment, in themselves and in their past. Hawaiian language, arts, values, perspectives and socio-political activism, became widespread – it was an era of great cultural pride. And yet even the colorful and festive Hawaiian Renaissance could not upstage the debilitating effects of 200-plus years of political, social, cultural and psychological trauma. Today, in 2003, as Hawaiians continue to be disproportionately represented in social statistics regarding poor health, unemployment, incarceration, education, and so forth, they also remain, for the most part, culturally illiterate as a people and are generally disconnected from their ancestral heritage and lifestyle on a daily basis. Moreover, the values and practices of our ancestors shaped by an island home and subsistence economy, nurture an understanding of the need for sustainable resource management and of the importance of placing community benefits above self-interest. These values are as or more relevant in the 21st century as they were when Polynesians made their first landfall in Hawai‗i Nei. KAMEHAMEHA SCHOOLS‟ KULEANA Given the premise of history and the promise of our future, it is the goal of Kamehameha Schools to: Work towards the reestablishment of social and cultural stability through the restoration of Hawaiian cultural literacy for native Hawaiians of all ages; Facilitate Hawaiian cultural learning throughout the Hawaiian community; Institutionalize Hawaiian cultural perspectives and practices throughout the Kamehameha Schools system; Promote the globally accepted understanding that the condition of indigenous peoples is directly impacted by their access to resources, their positive feelings of self and group esteem, their sense of identity, and grounding in their own native culture. Collectively, these form an important catalyst for the success and the rightful advancement of Känaka Maoli, native Hawaiians, in their own homeland in the 21st century. Kamehameha Schools, by virtue of its history and educational and cultural mission, is committed to the education of native Hawaiians not simply for education‘s sake, but ultimately to improve the conditions of native Hawaiians and to ensure their longevity as the indigenous people of Hawai‗i. c. Kamehameha Schools As A Hawaiian Institution 1. Definition of a Hawaiian Institution: A Hawaiian institution is an extended family that manifests its identity through beliefs and practices rooted in an ancestral Hawaiian worldview. 2. Purpose of a Hawaiian Institution: The purpose of a Hawaiian institution is to empower Hawaiians. 3. Purpose of a Hawaiian Educational Institution: The purpose of a Hawaiian educational institution is to facilitate learning that empowers Hawaiians to thrive as a people who are grounded in their culture and committed to its practice, perpetuation, and growth. Kamehameha Schools commits itself to the purpose of a Hawaiian educational institution. 4. Kamehameha Schools affirms its identity as a Hawaiian Educational Institution by promoting and exemplifying the following attributes from an indigenous perspective: Spirituality ‗Ölelo Hawai‗i (Native Hawaiian language) KS genealogical identity Human relationships in the learning and working environments Use of resources (e.g. people, land, knowledge and wisdom, money) Educational philosophy and practices Cultural beliefs and practices Decision-making/governance/policy Systems of measurement and evaluation 10/2002 d. Hawaiian Culture At Kamehameha Schools A Position Paper Submitted by the Hui Ho‗ohawai‗i Assembly to the Kamehameha Schools Board of Trustees, Acting Chief Executive Officer and the Interim Vice Presidents of Education and Legal Affairs, September 23, 2003 DEFINING "HAWAIIAN CULTURE" Hawaiian culture refers to the totality of human activity characteristic of the traditions, customs, spiritual beliefs, aspirations and worldview of the indigenous people of Hawai‗i. It is irrespective of time (not just in the past but also in the present), and in some cases, irrespective of place (not just in Hawai‗i, but also elsewhere). Notwithstanding, Hawaiian people feel closely connected to their ancestral past and view themselves as being genealogically connected to the pae moku (island chain) of Hawai'i. Hence, references to the past and to locations in Hawai‗i are important ways Hawaiians all over the world affirm their identity as being "Hawaiian." Ultimately, “culture” is the unconscious acting out of life. Our collective goal to revitalize and reestablish Hawaiian culture, in essence, implies that we are working toward a state where Hawaiian lifestyle becomes natural, and can be looked upon as normal, commonplace and pervasive throughout all of society. A living culture is about ―people,‖ not about acquiring "knowledge." The learning of information, while valuable, is not an indicator of life. For example, there is much information available about the ancient Maya of Central America. We know about their language, social structure, religion, delicacies, attire, ceremonies, agricultural and architectural achievements, and much more. But the Mayan civilization is not a living culture, it no longer exists. There is no vibrant community that defines the Mayan people, today. In our case, we have a lot of knowledge about the Hawaiian culture, and there has been much emphasis placed on the learning of cultural information. However, there is considerable difference between ―knowing about‖ a culture (i.e., as in the Mayan case) and participating in a living and breathing culture. Hence, to truly perpetuate Hawaiian culture, we must look at the social and cultural vibrancy of our people, and not focus on knowledge acquisition alone. Hawaiian culture is alive when people representing a wide range of Hawaiian cultural beliefs, behaviors and practices coexist and interact together as a way of life. When this occurs in a fertile environment, that is, an environment sufficiently versatile to foster interactivity among a broad range of cultural elements, culture can become dynamic and vibrant with a strong likelihood for growth. Often, we describe the presence of Hawaiian culture where in fact there exists only an element, one small part, of Hawaiian culture. For example, when we refer to Hawaiian language, hula, farming taro, or sailing a canoe in isolation from their larger cultural context, we need to constantly remind ourselves that none of them is Hawaiian culture, per se. Briefly restated, the existence of Hawaiian culture requires: 1) a wide range of cultural beliefs, behaviors and practices characterized as Hawaiian, and, 2) interactivity and coexistence among those cultural elements to form a way of life. The survival of Hawaiian culture is dependent on fertile environments that accommodate a wide range of cultural elements and promote coexistence and interactivity. Hawaiian Subcultures To the degree they encompass a range of cultural interactivity in fertile environments within their own specific domains, certain Hawaiian cultural practices can and have developed into subcultures. Hula and Hawaiian language learning represent thriving subcultures that exist as independent entities. Hula, for example, through the hälau context, combines a wide range of cultural elements such as Hawaiian language, history, knowledge of native plants, spirituality, and so forth, and promotes interactivity at a very high level (e.g., myriad hälau, hula competitions locally and abroad, etc.). Likewise, the study of Hawaiian language can include a range of cultural experiences that involve history, culture and the arts. There are thriving communities that maintain the practice of hula and Hawaiian language; both elements possess the necessary attributes for survival. However, they are "subcultures." They do not constitute "Hawaiian culture" by themselves, they are simply parts of a much greater whole. "Elements of Culture" VS. "Culture" While there are many examples of the perpetuation of "Hawaiian cultural elements" in our community, there are surprisingly few examples of the perpetuation of "Hawaiian culture." That is to say, there are few fertile environments within which a wide range of cultural elements coexist, interact and thrive as a way of life. Examples of "cultural elements" include the gamut of activities and practices such as language learning, hula, chanting, singing, composing, storytelling, surfing, canoe paddling, voyaging, lua, carving, farming, fishing, cooking, visual arts, healing, conflict resolution, ceremonies, etc. There are hundreds of programs in schools, churches, organizations and throughout the community, as well as on television and on the Internet, that facilitate the learning of, or participation in, cultural activities. On the other hand, the existence of "Hawaiian culture" (as defined here) is much more rare. A number of culture-based charter schools (e.g., Hälau Kü Mana, Kanu o ka ‗Äina, etc.) have created very fertile environments where Hawaiian language, biology, farming, English, fishing, history, math, kapa-making, economics, poi- pounding, astronomy, hula and more, consistently interact to form a Hawaiian lifestyle for students, staff and the administration. Näwahïokalani‗öpu‗u is a stellar example of a very fertile environment that promotes an indigenous Hawaiian worldview (honua mauli ola) and operates entirely in the native Hawaiian language. Kamehameha Schools Hawai‗i Campus at Kea‗au, while its academic standards are aligned with western paradigms, has established itself as a learning community with a Hawaiian cultural foundation. This is evidenced in the fairly high degree of cultural interaction at all levels, and is supported by its culturally rich community environment which is home to a high percentage of native Hawaiians. These few "pockets of Hawaiian culture" within Hawai'i's largely western society can be viewed as kïpuka. They are like small life-sustaining oases scattered sporadically amidst an overwhelmingly vast and barren landscape of lava. Collectively, these cultural-educational kïpuka are important microcosmic models of what could and perhaps should be happening on a greater scale to affect a much larger population of native Hawaiians, and non- Hawaiians, as well. Such kïpuka are not only critical to the vitality of the Hawaiian people, but also have economic implications for the state. Recent discussions about reviving our tourist industry, focuses on the important role of Hawaiian culture to these efforts. Why Aren‟t We Creating More Fertile Environments? Why is there an overwhelming amount of attention on preserving individual elements of Hawaiian culture and very little attention on creating environments where those elements can come together to form a dynamic Hawaiian cultural whole? One answer might be the social, political and psychological effects of colonialism. In traditional times, identity, ancestry, beliefs and behaviors were reinforced by the ‘ohana, the extended family community. Once the bedrock of society, this ‘ohana network served as a critical socio-cultural support system. However, western intervention dismantled Hawaiian society so severely that now, mere remnants are left of the richness that once existed. Today, Hawai‗i‘s social landscape finds many native Hawaiians at or near the lowest rungs of a western-based society. Ongoing disenfranchisement from their land and its resources compounded by the absence of their own indigenous socio- cultural support system has left most native Hawaiians culturally depauperate. With increasing western encroachment and the rapid passing of küpuna and traditional lifestyles, Hawaiians seem to be in "preservation mode‖ on a regular basis; they are constantly overwhelmed with keeping parts of themselves alive. To use the metaphor of a trauma victim, Hawaiians are so busy trying to stop the bleeding that they are often unable to address other vital functions key to the survival of their culture. Statistically, just keeping Hawaiians alive is a task in itself. But is physical survival enough? The Hawaiian community says, ―No.‖ A key part of their survival and well being is remembering who they are: their identity, their ancestral connections to the land and their way of viewing the world. Hence, "preservation" and "perpetuation of cultural elements" alone are insufficient. If Hawaiian culture is to survive, Hawaiians need to be "reassembling" their culture and piecing themselves back together. To do this, they need culturally fertile environments where they can regenerate their culture and establish their socio-cultural support systems once again. Another factor for the focus on cultural fragments as oppose to cohesive systems, may be the proliferation of a western worldview. Over time, both Hawaiians and non-Hawaiians alike have become used to seeing Hawaiian culture broken up into sections like units in a history textbook, or like showcases in a museum with brief captions below each exhibit. Hawaiians have become accustomed to framing their history in reference to the arrival of foreigners and foreign events and not as a dynamic continuum of Polynesian achievement over the course of millennia. And, sadly, some have come to accept the flawed notion that the deterioration of Hawai„i‟s indigenous culture was inevitable – simply a natural course of events for inferior ways of life. As a result, it simply does not occur to many Hawaiians that it is even possible to create a cohesive cultural existence as an indigenous people in the 21st century. The lack of cultural connectedness and a clear vision for the Hawaiian people may preclude the application of innovative and creative thinking. The reestablishment of Hawaiian culture may heighten feelings of inadequacy among culturally detached Hawaiians, thus leading to lukewarm or non-support of viable avenues for cultural regeneration. A final compelling reason might relate to resources. The vision to regenerate and develop a vibrant Hawaiian society may be beyond the thinking of some leaders in the Hawaiian community. Instead, there is the strong misconception that simply funding "something Hawaiian" (or in KS nomenclature, 'Ike Hawai'i) is somehow perpetuating the indigenous Hawaiian way of life. Lastly, it is much cheaper to fund an activity or a program than it is to rebuild a Hawaiian community and to reestablish the multi-faceted culture of Hawai‗i's native people. B. THE DANGER OF MISREPRESENTATION There is great danger in saying that the "Hawaiian culture is being perpetuated" when in fact there is only the "perpetuation of cultural elements and activities." Doing so creates false impressions regarding the true condition of Hawaiian culture and the cultural well-being of native Hawaiians. This would be analogous to purposely implying that someone is in good health when you are aware that he or she is not well -- it is unethical. When the general public views the Merrie Monarch Hula Festival, reads an article on children planting koa, or watches breathtaking footage of the Höküle‗a on television, they can be led to think that Hawaiian culture is alive and well. When it sees a commercial for Pünana Leo Preschools or notices an article written in Hawaiian in the newspaper, it thinks that the Hawaiian language has been saved. Likewise, when people flip through the Kamehameha Schools strategic plan, see an ad for Pauahi's Legacy Lives, watch I MUA TV or tune in to the Song Contest, the impression is that Kamehameha Schools is doing a lot to perpetuate the way of life of the indigenous people of Hawai‗i. Generally speaking, public perception may be that Hawaiian culture is strong and on the upswing, when in reality its prognosis for survival may be quite precarious. XVII. Perceptions vs. Reality: Kamehameha Schools Generally speaking, when we apply the conditions of culture to Kamehameha Schools, we find that there are opportunities for Hawaiian cultural education through various programs and initiatives. These include courses, workshops and activities that involve Hawaiian language, history, culture, dance, etc. There are also a few unofficial cultural kïpuka where limited numbers of students, staff and community members can have brief Hawaiian cultural experiences. At the same time, members of the Kapälama Campus community report that daily life at Kamehameha essentially reflects a western-based culture as evidenced in the overall curriculum, school-wide learning expectations, policies, employment practices, finance/budget philosophies, organizational structure, communications, daily operations, etc. Hawaiian cultural interaction and practices are quite uncommon among students, staff and the administration, and large-scale high profile events (e.g. Song Contest, Founder‘s Day, etc.) provide only limited cultural exposure. Kawaiaha‗o Plaza, the Schools corporate center, is dominated by western-based culture. Hawaiian cultural practices and interaction are generally non- existent with the rare exception of sporadic Hawaiian presentations and observances. Most programs, policies, procedures and benchmarks seem to reflect practices and perspectives commonly found in businesses throughout the U.S. mainland. Generally, both Kapälama and Kawaiaha‗o seem to cultivate western culture well. With nearly the entire student population of all KS campuses, as well as KS‘ community-based target audiences being ancestrally Hawaiian, and given the fact that the resources to found the Schools were bequeathed by a Hawaiian chiefess to improve the conditions of her severely disenfranchised native Hawaiian people, there is reason to conclude that the overall range of Hawaiian cultural elements, practices and cultural interactivity at Kamehameha Schools is alarmingly low. There is a strong desire within the Kamehameha community for KS to maintain a certain ―Hawaiianess.‖ Towards this end, there are conscious attempts to integrate the significantly more dominant western sphere with the considerably less-defined Hawaiian sphere. The results are mixed. On the upside, Hawaiian cultural consciousness has been raised considerably. KS sponsors a number of activities and programs that deal with elements of Hawaiian culture for the benefit of students, staff and the greater community via a variety of media. This is by no means a new endeavor; there have been key individuals and model programs over the many decades that have fostered appreciation and respect for Hawaiian culture even during eras when doing so seemed less important to the community. Today, there are increasing numbers of culturally literate people who advocate for, and serve as resources in, departments and offices throughout Kawaiaha‗o Plaza, Kapälama Campus and elsewhere within the institution. Land Assets Division, which, in its former state, ran a solely revenue-driven operation, is now beginning to promote indigenous concepts of environmental stewardship as well as foster a community-oriented lifestyle of native Hawaiian resource management. While the present cultural environment is still inconsistent and much work remains to be done, the drive to do more Hawaiian things reflects a sincere desire on the part of the institution to truly honor the culture of Pauahi‘s beneficiaries. At the same time, the effort to project an authentic Hawaiian institutional persona has given rise to what some perceive to be cosmetic approaches to Hawaiian culture. For example, the Schools‘ strategic plan directs that attention be given to ‘Ike Hawai'i (Hawaiian cultural knowledge), but no plan or mechanism is in place to guide, assess or project a vision for Hawaiian cultural outcomes at this time. A campaign on Hawaiian values has raised community consciousness regarding a selective group of Hawaiian concepts. However, the institutional messages sent to both internal and external audiences, as well as KS' overall climate, are often perceived as inconsistent with the Hawaiian values and virtues being promoted. Hawaiian performing arts have projected strong and powerful cultural statements on stage. However, most students' behaviors, attitudes and aspirations off-stage are more closely attuned to American pop culture. Many students at the Kapälama campus perceive Hawaiian language and cultural practices as somewhat foreign and some are unable to articulate attributes of their own Hawaiian heritage and identity when called upon to do so, even in their senior year. Yet, despite these challenges, Kamehameha Schools is committed and genuine in its desire to meet the educational needs of Hawaiian children and may possibly be on the cusp of a new Hawaiian cultural movement. Overall, the following generalizations can be made: Kamehameha Schools supports and perpetuates "elements of Hawaiian culture." Kamehameha Schools as an institution, does not, at this time, actively perpetuate "Hawaiian culture," as defined here. That is to say, KS, generally speaking, does not appear to be a culturally fertile environment that promotes the holistic interaction and coexistence of a wide range of Hawaiian cultural beliefs, behaviors and practices to form a cohesive and viable native Hawaiian way of life for the indigenous people of Hawai'i. In short, Hawaiian culture is not a way of life at Kamehameha Schools. XVIII. Recommendations Regarding Hawaiian Culture At KS 1. Distinguish Between "Elements of culture" and "Hawaiian culture:" a. KS should distinguish between perpetuating "elements of culture" and perpetuating "Hawaiian culture," as appropriate and practical. b. KS should not create the impression that it is engaging in a high degree of "cultural perpetuation" when in fact, only isolated cultural elements and activities are involved, and because Hawaiian is not truly the practiced culture of the institution on a daily basis. 2. Embrace a Native Hawaiian Cultural Paradigm: a. KS should focus on the creation of fertile environments, kïpuka, to foster the regeneration of Hawaiian culture. b. KS should focus on cultural "contexts" not just cultural "fragments" c. KS should focus on the "reassembly" of cultural elements to form a cohesive whole and not just the "perpetuation‖ of cultural elements in isolation. d. KS should consider Nohona Hawai'i (Hawaiian cultural living/lifestyle) in addition to 'Ike Hawai'i (cultural knowledge), as a strategic mandate. e. KS should consider an organizational transition from an institution that grooms Hawaiians to be western and to succeed in a western world, to an institution that grooms Hawaiians to be Hawaiian in order to succeed in all worlds. (See Nä Honua Mauli Ola: Hawai‘i Guidelines for Culturally Healthy and Responsive Learning Environments) 3. Fully Integrate „Ike Hawai„i/Nohona Hawai„i a. KS should develop vision, goals and outcomes for Hawaiian culture as it implements the strategic plan. b. KS should create a bona fide mechanism to facilitate institution-wide integration of Hawaiian culture. 4. Establish Hawaiian Cultural Centers a. KS should establish Hawaiian cultural centers, kïpuka, on all three KS campuses. b. KS should immediately establish a community-wide Hawaiian cultural center at the Kapälama campus, since plans are already in place and because the scope of the Kapälama site can potentially impact a considerably large population of native Hawaiians quickly and effectively. c. KS, generally speaking, currently educates Hawaiian children to become western, which is more aligned with historical injustices against Hawaiians. KS should modify and broaden its focus and assist Hawaiian learners in becoming reconnected to, and grounded in, their own indigenous culture, which is more aligned with righting past injustices against Hawaiians. Cultural centers and their programs will help to reestablish the socio-cultural support system that was historically undermined by westerners d. KS should consider the fact that even if it wins the two current admissions lawsuits, more suits are likely to come. The continued lack of a Hawaiian cultural base at Kamehameha Schools potentially weakens our case in that there is inconsistency among our legal positions. e. KS should consider the consequences of possibly losing the two lawsuits. Should non-Hawaiians be allowed to attend Kamehameha, the Hawaiian cultural centers and their programs will be even more critical. The centers will provide very fertile environments with high levels of cultural interactivity to regenerate the lifestyle of the indigenous people of Hawai‗i. This will tend to attract high numbers of native Hawaiian applicants to the Schools, thus enabling KS to still address the target audience Pauahi intended, yet be in legal compliance. 5. Kapälama Campus Hawaiian Cultural Revitalization, HCCP Discussion Questions XIX. Responses A. 1. What would make Kapälama Campus Everyone behaving with ‗ano Hawai‗i—not a Hawaiian place? only knowing Hawaiian philosophy, values and practices, but acting upon them; also having opportunities to practice them. Philosophically, a Hawaiian place is more felt than it is seen. To have a place that looks Hawaiian would be to have classrooms outside, where the students learn about weather and plants by walking around and feeling those things. Considering the current physical make-up of our school, this campus could be made more Hawaiian by providing our students, faculty and staff with a place that they can go to, to learn and ―be‖ Hawai‗i. . . HCC If the campus were organized in a way that enabled all members of the community to interact like an ahupua‗a. There should also be a common gathering place, other than Kekühaupi‗o that would enable the practice and support of Hawaiian activities. Using Hawaiian Language where ever and when ever possible. Leadership proficient in language, values, practice and protocol. Finding and increasing ways to teach through culture rather than teach about culture. Reinstating and practicing traditional observances. Incorporating traditional spirituality along with current Christian spirituality. Instilling traditional values relating to deep respect for place, property, teachers and kupuna. Opportunities to engage in practices, protocols and experiences. Do it Hawaiian whenever there is the need to do something. Everyone learn the importance of mo‗oküauhau, learn the Kamehameha family genealogy and the connection to KS lands. We need to display Hawaiian art all over the campus: small pieces and large, three dimensional and flat, functional and fanciful, traditional and envelope- pushing, awesome and god-awful, in places obvious and secluded, indoors and out, expected and unexpected. Some of these pieces should be part of a permanent and ever-growing collection, others should be temporary, and others should be displayed in-progress. We need to showcase the work of students, staff, alumni, and select artists-in-residence. We need to make Hawaiian art (as with Hawaiian language and Hawaiian intellectual activity of all kinds) central to campus life: unavoidable, inescapable, ubiquitous, and alive. This, when it happens, will reflect a campus-wide commitment to the vibrancy of Hawaiian culture. The current absence of Hawaiian art at Kapälama (except, of course, behind glass cases and in the few and far between kïpuka of enlightened thinking) contributes much to the still non- vibrant, still non-Hawaiian ‗ano of the place. The campus needs to be replanted and our relationship to the ‗äina redefined. The campus is beautiful in a well-manicured, western sense – but it gives too little evidence of aloha ‗äina, of a people‘s actual attachment and commitment to the land. Yes, there are places on campus that are landscaped with Hawaiian plants: the laua‗e beds at Konia Circle, the ‗äkia at the Heritage Center, and the ‗öhi‗a lehua on the slope above Kekühaupi‗o, for example. But the dominant impression-even where the plants are native-is that of ―estate‖ rather than ―mäla,‖ of grounds crew rather than gardener, of scenery not of source. A concerted effort to replant the campus in natives would go far to soften its plantation-manager‘s ambience, but we need, in the long term, to move beyond the kind of ornamental Hawaiian landscaping that is designed, installed, and maintained solely by people who are hired to do these things. If the campus is to be a Hawaiian place (as opposed to a showcase of Hawaiian plants), then we Kapälama pono‗i – students, parents, alumni, staff-have to turn our palms down and share responsibility for an actual reciprocal relationship with the land. The thinking of Kumu Hans‘ mäla ‗ai at Keöua needs to be nurtured and adopted system-wide. We need mäla of this sort in every place possible-places where we plant and tend palapalai, lehua (any maybe maile!) aslei plants, places where we plant and tend koa for Kamehameha canoe-makers yet unborn, places where we learn to propagate ‗iliahi from seed, places where we grow and investigate the medicinal properties of ‗uhaloa and other kinolau of Kamapua‗a. Attention needs to be given, as well, to the transformation of outdoor spaces into thinking- gathering-working-interacting places. Places small and larger, informal and less informal, covered and uncovered. Places conducive to learning but removed from conventional western learning environments. All told, these mäla and o‗io‗ian (shaded resting, stopping places) will demonstrate a campus-wide commitment to nohona Hawai‗i, to a vibrant sense of Hawaiian culture in which ‗äina is central to sustenance and learning-not just ornamental, not just pretty scenery outside the classroom window. 2. What would make Kamehameha Schools a Same as above but applicable to the Hawaiian school? entire institution: Everyone behaving with ‗ano Hawai‗i-not only knowing Hawaiian philosophy, values, and practices, but acting upon them; also having opportunities to practice them. Hawaiian students (we need to support every effort to keep Kamehameha a school for Hawaiians, as well as a Hawaiian School) Hawaiian Mana‗o-School mission and curriculum should reflect the needs of the students and community that we serve. Teachers, administrators and support should be familiar with Hawaiian values and customs to better teach the students. Hawaiian Language-needs to be treasured and language education needs to be supported at all levels (accommodating staffing needs to educate every child in our ‗ölelo makuahine) If the mentality of administration, faculty, and staff had a more Hawaiian perspective regarding the purpose and objectives of the school‘s programs. (i.e. The Kamehameha Schools Leadership program should concentrate on Hawaiian Leadership, with student leaders being able to greet and host dignitaries following Hawaiian protocol.) Using Hawaiian Language where ever and when ever possible. Leadership proficient in language, values, practice and protocol. Staff development on Hawaiian values and philosophies so that Hawaiian views and priorities become the focus in any decision making process. Promoting and engaging in experiences to participate in Hawaiian practices, protocols, and customs. Staff development to learn Kamehameha family genealogy, the genealogy and lineage of KS lands, and the importance of knowing one‘s own genealogy. Supporting, valuing and elevating Hawaiian ways over the Western corporate. Example: value and elevate the käkou work over the individualistic. Build that connection with the ‗äina. It is this place that has made us who we are. As Polynesians who first set foot on this ‗äina, it was the 90% endemism found on these islands that shaped the Hawaiian. It is these lands, the winds, rains, plants and animals that make us unique, and make us Hawaiians. 3. How do the HCCP mission/vision It is a vital component-life is vibrant, statement, “Ensuring a Vibrant Hawaiian our society needs to be alive-doing, Society” relate to the discussion of KS being, becoming, birthing, creating for becoming a Hawaiian school? the present and future. This mission statement is the backbone of all that we hope to accomplish here at the school. More emphasis is put on student outcomes with respect to the long term good it will do for that individual as well as for the Lähui Hawai‗i. Graduates will know their history, language and culture; and perpetuate it through their actions after they leave the school. This pride in themselves and their culture will carry over into any profession the decide to pursue, always remembering their roots and giving back. If the mission/vision of the HCCP is accepted by the entire school community, there will be a different focus for the student that would align with the goals of the school. (Body, Mind, Spirit, World) Students will know who they are as Hawaiians and with this strong foundation is able to take progressive steps in the Western world. HCCP can be the catalyst and the model. HCCP can provide guidance. 4. What is the HCCP‟s role? HCCP is-even if by default-the primary engine that will drive KS to its destination. The vision of its leaders, the na‗auao of its members, and the commitment of all, are not found in any other KS group. HCCP is the piko of our cultural resurgence. It can be considered the facilitator of all cultural practices on campus. HCCP can be used as a resource for those who seek information or wish to share information. The role of the HCCP is to ensure that all levels of our institution are willing to take steps to ensure that the mission/vision is carried out for the benefit of the Hawaiian community that Kamehameha Schools serve. 5. What would make Kamehameha Schools a HCCP needs to continue pushing the Hawaiian organization system-wide? envelope, along with other KS groups and individuals. The vision and commitment of the decision-making, budget- controlling leadership is vital in providing paths of possibilities. They are generally out of touch, so others need to prod then and be ready to kökua & käko‗o. Understanding of Nohona Hawai‗i. Hawaiian leaders with Hawaiian mana‗o. To develop a system-wide Hawaiian organization steps need to be taken to ensure that all members of the institution agree with the statement that ―Kamehameha Schools should be a Hawaiian School.‖ If this statement is agreed upon, then steps can be taken at every level of the institution to ensure Kamehameha Schools is fulfilling its kuleana of ―Ensuring a Vibrant Hawaiian Society.‖ Hawaiians in leadership roles. Leadership adept and proficient in all aspects of Hawaiian life ways/culture (‗ölelo, pule, alaka‗i, ha‗aha‗a, ho‗okipa, laulima, etc.) Hawaiian values and relations take precedent in all decision-making processes. We look to ourselves and our community for strength and leadership. We don‘t look to the continent for the answers or as the model. Record our current events through mele and mo‗olelo ma ka ‗ölelo makuahine. We are the history makers, let‘s leave a record of our events and deeds as our küpuna did for us. We treat each other, staff, teachers, students, alumni, etc. as family members. We work together and care for one another as a family. We make our work environment a healthy place. Slow down; make sure family, friends, spirituality, fun are a priority, not second to our corporate nature. We develop a relationship with our ‗äina, both KS ‗äina, and those places which are special to us as individuals.