Hawaiian Language Research Articles

EFL in Argentina's Schools: Teachers' Perspectives on Policy Changes and Instruction

pubs97/web/97451 .asp. Native American Languages Act of 1990, Public Law 101-477. (1990). Retrieved August 3, 2007, from http://www.nabe. org/documents/policy_legislation/ NALanguagesAc ts . pdf . Native American Languages Act of 1992, Public Law 102-524. (1992). Retrived August 3, 2007, from http://www.nabe. org/documents/policy_legislation/ NALanguagesAc ts . pdf. No Child Left Behind Act of 2001, Public Law No. 107-110. (2002). Title III. Language instruction for limited English proficient and immigrant students. Retrieved July 31, 2007, from http^/www.ncela.gwu.edu/pubs/legislation/nclb/nclb-iii.pdf. Romero-Little, M. E., & McCarty, T. L. (2006). Language planning challenges and prospects in Native American communities and schools. Tempe: Arizona State University Education Policy Studies Laboratory. Retrieved January 6, 2006, from http:// edpolicylab.org. Stake, R. E. (2000). Case studies. In N. K. Denzin & Y. S. Lincoln (Eds.), Handbook of qualitative research (2nd ed.; pp. 435-454). Thousand Oaks, CA: Sage. Thomas, W. P., & Collier, V. (1997). School effectiveness for language minority students. Washington, DC: National Clearinghouse for Bilingual Education. Wilson, W., & Kamana, K. (2001). Mai loko mai o ka Tni: Proceeding from a dream. The 'Aha Punana Leo connection in Hawaiian language revitalization. In L. Hinton 8c K. Hale (Eds.), The green book of language revitalization in practice (pp. 147-176). San Diego, CA: Academic Press. Wong Fillmore, L. (2000). Loss of family languages: Should educators be concerned? Theory into Practice, 39, 203-210.

Pacific Island Elderly: A Model for Bridging Generations and Systems

This article describes a model called Ho'okele that portrays the important role of the Pacific Islander elderly in bridging generations and systems through examining the traditional practice of intergenerational kinship care and multiple systemic living. Thus, the Ho'okele model, meaning “to navigate” in the Hawaiian language, focuses on two clusters of concepts: 1) intergenerational relationships, connections, and kinship care among Pacific Islander children, parents, grandparents, and ancestors; and 2) multiple systemic living involving the individual, family, culture, community, heaven, earth, and other systems. The model can be used as a visual depiction of an individual's place in the family and community. The article proposes the integration of this model into social work education curriculum and its use in informing culturally relevant social work practice, policy, and research.

Web Glossaries the Wiki Way

Awiki is a type of website that can be edited by visitors using only their web browser. 1 The name comes from the word wiki-wiki that means quick in the Hawaiian language and is an apt name for these sites that can be quickly and easily modified. Wikis are useful for collaborative document creation because the document viewing and editing are integrated on-line. In a typical wiki, a visitor to the website can edit a page by clicking on the appropriate link. The page content is edited in simple markup language and saved. The changes to the wiki are stored in a database on a webserver and are immediately visible to visitors; all of the pages on the wiki website are generated by the server using the information stored in the database. Because it is so easy to change a wiki website, a record of all changes is also stored in the database so that older versions of the site's pages can be restored.

Determination of Kavalactones in Dried Kava (Piper methysticum) Powder Using Near-Infrared Reflectance Spectroscopy and Partial Least-Squares Regression

Kava (Piper methysticum Forst F.), or àwa in the Hawaiian language, has been used for thousands of years by the people of the South Pacific Islands, in particular Fiji, Vanuatu, Tonga, and Samoa, for social and ceremonial occasions. Kava has the unique ability to promote a state of relaxation without the loss of mental alertness. Kava recently became part of the herbal pharmacopoeia throughout the United States and Europe because of its anxiolytic properties. The active compounds are collectively called kavalactones (or kava pyrones). The need for a less time-consuming and costly method to determine the concentration of kavalactones in dried kava is urgent. The combination of near-infrared reflectance spectroscopy (NIRS) and partial least-squares (PLS) methods has been found to be a convenient, versatile, and rapid analytical tool for determination of kavalactones in dried kava powder. Calibration equations were developed based on the analyses of 110 samples with variable physical and chemical properties collected over time from Hawaii kava growers and validated by analyses of a set of 12 samples with unknown kavalactones concentration. All six major kavalactones and the total kavalactones were measured using NIRS with accuracy acceptable for commercial use. The NIRS measurements are reproducible and have a repeatability on a par with HPLC methods.

From the Roots to the Shoots: A Hawaiian Case Study of Language Revitalization and Modes of Communication

Throughout history, multiple indigenous groups have had their cultural, linguistic, and communicative identities supplanted by the norms of dominant groups. Nonetheless, the communication discipline has given minimal attention to the preservation and revitalization of minority languages. This article begins to redress this oversight by means of a case study of the Hawaiian language. In the last 200 years, the Hawaiian Islands have been significantly affected by Western influence, a process that has severely endangered the Hawaiian language. Beginning in the 1980s, scholars and community activists developed language immersion education programs to reverse this decline. In light of globalization forces and interview data, and drawing on the ethnolinguistic vitality framework, our integrative analysis uniquely assesses the history and status of the Hawaiian language as it is currently being revitalized through demographic support, media, and educational immersion programs. In addition to discussing future challenges to these efforts, we offer an agenda for research across an array of communication domains.

Aloha Betrayed: Native Hawaiian Resistance to American Colonialism (review)

Reviewed by: Aloha Betrayed: Native Hawaiian Resistance to American Colonialism Lyn Carter Aloha Betrayed: Native Hawaiian Resistance to American Colonialism, by Noenoe K Silva. A John Hope Franklin Center book. American Encounters / Global Interactions. Durham, NC: Duke University Press, 2004. ISBN cloth, 0-8223-3350-3; paper, 0-8223-3349-x; x + 260 pages, tables, photographs, appendixes, notes, written in English and Hawaiian (with English translations), glossary, bibliography, index. Cloth, US$74.95; paper, US$21.95. In Aloha Betrayed, Noenoe K Silva has developed a fresh new approach to the critique of colonial historiography. Drawing on nineteenth-century Hawaiian-language texts and newspapers as the basis of her analysis provides a timely remedy for a common problem dominating Pacific historiography—the absence of indigenous voices. The book is divided into five chapters tracing Kanaka Maoli (Native Hawaiian) resistance to the colonization process, and particularly the effect of colonization on Hawaiian leadership and politics. The first twochapters provide historical background important to the development of the book's main themes. These chapters also deal with the Hawaiian-language resources that Silva researched for the book. The analysis investigates the use of all genres of the oral tradition, thus illustrating Silva's more liberal approach as to what constitutes relevant historical resources. Included in chapter 2 is a table containing the details of Hawaiian newspapers published between 1856 and 1864. Chapter 3 discusses the resistance strategies and tactics used by King Kalākaua, in particular the way Hawaiian genealogies, mele (ie, song, chant, poetry), and performance were used to communicate protest and encourage unification. Chapter 4 looks in some detail at the anti-annexation movement and the 1897 petition, signed by 95 percent ofthe Native Hawaiian population. Chapter 5 examines the role of women, particularly Queen Lili'uokalani and Emma 'A'ima Nāwahï, in the resistance movements. There are two appendixes: One is a text outlining the objectives of Nupepa Kuoka (Independent Newspaper), which was published by haole (white people or foreigners) in opposition to Ka Hoku o Ka Pakipika (The Star of the Pacific). The second contains a list of songs composed by Queen Lili'uokalani during her imprisonment. Silva has included photographs of prominent political figures of the period, newspaper articles, and illustrations, all of which add substance to her text. In her introduction Silva explains the language and translation conventions she has used for the transcription and translation of the Hawaiian-language material. She states that leaving the original text in its older form and not imposing contemporary orthography makes it possible for readers who are literate in Hawaiian to "see the original spellings and perhaps glean alternative and/or additional meanings" (13). Further descriptions of aspects of Hawaiian terminology give readers a reference point for understanding variations, such as the Hawaiian terms for people and the different status titles. Three main themes are evident throughout the book and somewhat [End Page 154] intertwined. The first challenges the predominant use of English-language print material to explain and verify events in Hawaiian history. Silva states that "there is a history of resistance to U.S. colonialism that has gone unrecorded in mainstream historiography," which has had "far-reaching consequences" (162–163). She is referring in part to the imposition of English to the detriment of the Hawaiian language. The dominant English language has greatly contributed to contemporary Hawaiians' loss of knowledge about their history. Silva makes persuasive arguments in favor of the authenticity of the nineteenth-century Hawaiian-language newspapers in providing alternative explanations to an otherwise often one-sided perspective on historical events. The newspapers are a useful tool for explaining how the indigenous people—the ones most affected by changes brought about through colonization—actually thought about what was happening around them during times of great change and challenge to their lifeways. Although Hawaiian-language manuscripts have been used in the past, Silva maintains that interpretation of the translations have reconfigured and misrepresented indigenous voices and favored the colonial agenda. Silva's analysis of the translations of Kamakau's mo'olelo (history, narrative), Ke Kumu Aupuni (chapter 1), is a compelling example of how English-language writers have manipulated and reordered Hawaiian print material. The...

Hawai‘i’s Mountain-to-Sea Ecosystems: Social–Ecological Microcosms for Sustainability Science and Practice

There is an urgent need to develop the underlying theory and principles of “sustainability science,” based on an understanding of the fundamental interactions between nature and humans. This requires a new research and education paradigm that embraces biocomplexity, integrates the physical, biological, and social sciences, and uses a coupled, human–natural systems approach. An initiative aligned with this paradigm and approach, and centered on the Hawaiian Island’s unique mountain-to-sea ecosystems, is developing at the University of Hawai‘i. These ecosystems, extending from upland tropical forests to the fringing coral reefs, correspond to the roughly wedge-shaped catchments, traditionally called ahupua‘a in the Hawaiian language. Despite the collapse of the ahupua‘a system and, tragically, the Native Hawaiian population, its legacy of ecological and cultural stewardship remains. This legacy, and the potential of these ecosystems as microcosms for addressing the core questions of sustainability science, has provided the impetus for a growing number of projects employing a social–ecological systems perspective. An overview of three projects that employ a “learning community” approach and cultural stewardship perspective inspired by the ahupua‘a system is provided. These include the Ecosystems Thrust Area of Hawai‘i EPSCoR, a U.S. National Science Foundation research infrastructure program, focused on ecosystem research and monitoring activities; a sustainability curriculum program, Mālama I Ka ‘Āina, of the College of Education; and a project that builds on programs of the Division of Ecology and Health and its affiliated Asia-Pacific Center for Infectious Disease Ecology, linking ecosystem resilience and infectious diseases.

Faithfulness and perception in loanword adaptation: A case study from Hawaiian

In this paper, I present a study of non-lexicalized adaptations of English words into the Hawaiian language, based on data elicited from two Hawaiian–English bilingual speakers. Hawaiian has a small, uniquely structured phoneme inventory and strict phonotactic constraints. When borrowing words from English, Hawaiians are faced with a number of sounds and sound combinations which are not present in their language. Speakers must make the choice to either delete or adapt illicit consonants, and either insert vowels or delete consonants to repair phonotactic violations. I will discuss the loanword data with reference to three models of sound adaptation: Steriade's (2001) P-map approach to input–output pairing in non-loan phonology, Best's (1994, 1995, et seq.) Perceptual Assimilation Model (PAM) and Paradis's (1988, et seq.) Theory of Constraints and Repair Strategies (TCRS). All three approaches suggest that segmental mappings will be based on a judgment of closeness or similarity of some sort, but they differ on whether similarity is determined on perceptual, articulatory or phonological grounds. I will show that none of these models alone are sufficient to account for the English–Hawaiian adaptations I discuss. As an alternative analysis, I model the observed featural adaptation strategies using a system of OT constraints which draws and expands upon the notion of articulatory similarity from PAM and perceptual similarity from the P-map. I provide explicit perceptual and articulatory similarity judgments to motivate the OT constraints.

He Lei Ho'oheno no na Kau a Kau: Language, Performance and Form in Hawaiian Poetry

Hawaiian poetry developed in the nurturing embrace of oral tradition for nearly two thousand years before American missionaries introduced writing in the 1820s. Once literacy was established, Native Hawaiians enthusiastically set out to use the new technology to record their oral traditions in writing. During this period they also experimented with and developed new forms of mele, such as hula ku'i. After the Hawaiian language was banned and the government overthrown in the late nineteenth century, there was a period where Hawaiian poetry was carried forward into the twentieth century by entertainers—singers, dancers, and musicians—who kept the performance aspect of Hawaiian poetry alive. The art of Hawaiian poetry was transformed in the latter half of the twentieth century, when haku mele (poets) began to write primarily in English and Hawai'i Creole English while still maintaining Hawaiian themes and utilizing traditional metaphors. Since then, contemporary Hawaiian poetry in these languages has thrived alongside Hawaiian-language compositions, which are still perpetuated, mostly through the practice of hula. Today, Hawaiian poetry can be best described by using the metaphor of a haku lei, where different strands of language and influence are woven together to create something beautiful and unique, an enduring and perpetual symbol of Hawaiian cultural tradition—a lei ho'oheno no nā kau a kau, a lei to be cherished for all seasons.

Hawaiian Literature and Resistance, or How My Ancestors Took on the Stryker Brigade and Joined the Struggle to Demilitarize Hawai'i!

When the United States formally took control of Hawai'i in 1898, the eighty-something years of Americans living among the kanaka maoli, called Hawaiians in English, had already positioned them above the maka'ainana, or commoners. By the end of the nineteenth century 90o percent of all kanaka had died from foreign diseases, and the 40,000 or so still alive were almost completely Christianized. With Christianity came haole (white) notions of literacy, that is, a written alphabet. The consequences of this worked for and against the kanaka, as writing down an extremely complex language also meant applying an arbitrary simplification via the foreigner's perspective. For example, the sounds of K and T were interchangeable from region to region, but in the written version, the letter T was left out of the alphabet. Today kanaka maoli are just over two decades into a cultural renaissance that is premised in large part on recovering '6lelo Hawai'i, or what some call 'olelo makuahine-the mother tongue. As a cultural phenomenon this process is woven into the contemporary sovereignty struggle, a movement that is as much about nationalism as it is about culture. It is not uncommon now and then to see an editorial written by a kanaka maoli that criticizes the missionaries and their descendants, a number of whom were personally responsible for the illegal overthrow of the Hawaiian Kingdom in 1893. And without missing a beat, the newspaper follows up with a strongly worded letter from a haole person chastising the ungrateful kanaka who wrote the editorial. It usually goes something like this: If it weren't for the missionaries there would be no Hawaiian language because they gave you people an alphabet and taught you how to read. From 1856 onward kanaka maoli wrote and published in their own

The Importance of Hawaiian Language Sources for Understanding the Hawaiian Past

I'D LIKE TO INTRODUCE MY WORK BY INTRODUCING MYSELF and my relationship to it. (1) I was born on Oahu halts century ago into a Hawaiian family who, like most other Hawaiian families, longer spoke Hawaiian. My mother grew up knowing some words and some songs in Hawaiian, along with a little hula and a lot of fishing practices. Her mother grew up mostly understanding but not speaking her mother's native tongue. And her mother's (my great-grandmother's) native tongue was olelo Hawai'i, which she supplemented with Chinese and English. Between my great-grandmother's time and my mother's time, knowledge of our language along with its stories, poetry, children s word games, and beautiful figures of speech was almost entirely lost. I was raised in California and when I returned to Hawai'i as an adult, I began to study language. After receiving a degree in olelo Hawaii, I pursued graduate degrees in order to study wisdom of our ancestors further. As I began to contest historiography of Hawaii by reading nineteenth-century material in Hawaiian, I was often frustrated by my inability to understand what I was reading. Not only was our language gone, but so many of commonly shared cultural references were gone--not even recorded in contemporary reference books. One day, while walking along puzzling over some mysterious passage, I finally became enraged. Why couldn't I understand what was written in a newspaper by someone of my great-grandmother's generation? Why didn't I grow up speaking and understanding this? It is my heritage; it should be my birthright. The violence of loss of language became real to me that day, and added to my resolve to keep learning, to teach, and to tell stories of people who wrote them down, knowing language was waning, but having a glimmer of hope that one day, a new generation would be reading their words again. One result of language loss has been perpetuation of certain myths about Hawai'i and its native people. One of most persistent and pernicious myths of Hawaiian history is that Kanaka Oiwi (the Native people of Hawai'i) passively accepted erosion of their culture and loss of their nation. In 1984, in an article in Journal of Pacific History, for example, Caroline Ralston claimed that maka'ainana (ordinary people) made no outspoken protest or resistance against series of events which appear to have been highly detrimental to [their] well-being (Ralston 21). Haunani-Kay Trask relates a story of sharing a panel with a historian from U.S. who, like Ralston, claimed that was real evidence for [resistance by Kanaka Maoli] (Trask 154-55) Popular historian of Hawai'i, Gavan Daws, dismissed Kanaka resistance in a single paragraph, even though, in same book, he continued to document it (291). Ralph Kuykendall interpreted King Kalakauas and Queen Emmas resistance to takeover by U.S. as anti-haole racism (187). But as Amy Ku'uleialoha Stillman has observed, Hawaiian-language sources suggest remarkable history of cultural resilience and resistance to assimilation (85) My work seeks to refute myth of passivity through documentation and study of many forms of resistance by Kanaka Mach to political, economic, linguistic, and cultural oppression. The main basis for this study is large archive of Kanaka writing contained in microfilmed copies of over 75 newspapers in Hawaiian language produced between 1834 and 1948. As Nancy Morris carefully detailed, historians have studiously avoided wealth of material written in Hawaiian and, as a result, it has appeared that Kanaka Maoli hardly appeared in history at all (Morris). For this reason, Trask has characterized Hawaiian historiography as the West's view of itself through degradation of my own past (153). It is easier not to see a struggle if one reads accounts written by only one side, and, since arrival of Captain James Cook in 1778, there have always been (at least) two sides of a struggle going on. …

Globalizing Languages: Ideologies and Realities of the Contemporary Global System

Globalization is best understood as a phase of decentralization of wealth and power in the world arena that is a hallmark of a decline in economic hegemony, a phase accompanied by enormous dislocations and migrations of people, by class polarization and cultural fragmentation, and by the rise of new powerful regions. The current period of globalization is also characterized by a decline in the capacity of states to nationalize, and, consequently, by the upsurge of a series of alternative identifications, such as those based on indigenousness, regional location, and immigrant status. These fluctuations in power, as well as the formation of new identities that accompanies them, have significant implications for understanding contemporary linguistic ideologies and practices: Reconfigurations of identification lead to the formation of hierarchical spaces reflected in ranked local usages of languages. Using the example of Hawaii, this article outlines fundamental relations between contemporary global processes and cultural identity with an eye to assessing their significance for understanding linguistic change. [Keywords: globalization, linguistic change, language identity, Hawaiian language]

A Dictionary of the Hawaiian Language (review)

Reviewed by: A Dictionary of the Hawaiian Language Emily Hawkins Lorrin Andrews . 2003. A Dictionary of the Hawaiian Language. Waipahu, Hawai'i: Island Heritage Publishing. xxvii + 567 pp. ISBN 0-89610-374-9. US$19.99, cloth; $12.99, paper. Hawaiian, a member of the Polynesian language family, is both an official language of the state of Hawai'i and a cornerstone of the movement within Hawai'i to retain and strengthen an indigenous presence. Educational programs in Hawaiian serve as models and goals to other indigenous groups within the United States who want to ensure that their own languages will not be lost. Concurrently there is significant cross-fertilization with innovations in Māori language development and programs, including the development of words for modern concepts. Given the ever-growing interest in Hawaiian, Island Heritage Publishing has republished Lorrin Andrews's 1865 classic work, A Dictionary of the Hawaiian Language. As the first full dictionary of the language, it has long been regarded as an indispensable primary source for scholars of language and history. This reprint makes available to the general public a reasonably priced readable version. The 2003 Island Heritage version of this dictionary is illustrated and freshly introduced. Noenoe Silva provides an insightful introduction pointing out how the contrast of political climates and value systems of the mid eighteen and nineteen hundreds are revealed in differing translations in Andrews and the current Hawaiian Dictionary by Pukui and Elbert (P&E). Albert J. Schütz then details the work of Andrews in developing the 1865 dictionary, and his other work on the Hawaiian language. The material that follows has been retyped from the original dictionary. This includes Andrews original preface, the dictionary from Hawaiian to English, an English-Hawaiian vocabulary, and finally a chronological table of remarkable events connected with the history of the Hawaiian Islands. Although a note states that "except for corrections to obvious English misspellings, the content of the original dictionary has not been changed" (xix); there have, however, been a few unmentioned changes from the original if one thinks of the entire volume as constituting the dictionary. In comparing the two versions, I find that W. D. Alexander's eight-page introductory remarks have been omitted. If the value of republishing this dictionary is to allow comparisons with more current thinking, as in the present P&E, this omission is unfortunate, because Alexander sets a tone for understanding the context within which the dictionary was written. Scholars still need to consult the original or the 1974 Charles E. Tuttle Company offprint to avail themselves of this piece. In place of the introductory remarks, a single page has been added that provides the present-day reader with abbreviations used in the dictionary. Another change can be seen in the use of column headers, particularly on the first column. Andrews used a three-letter notation to indicate the final word in each column on a page. In this dictionary, both headers spell out the entire word, and in the first column it indicates the first word, not the last. Entirely new in this [End Page 528] version are the illustrations of flora, fauna, and cultural items done by Ronald Lee in consultation with Kimo Armitage. These illustrations and the paper used in the book help to create the feel of something from a bygone era. Andrews used the Hawaiian system of alphabetization [a e i o u h k l m n p w] in arranging the entries.1 Because of this system, the order of words such as papa, pau, poepoe, and ulu, as in the English system, would be ulu, pau, papa, and poepoe. This system, which did not need explaining in the original, should be explained for the modern audience that relies primarily on P&E's English system. Without such information, casual users may miss words that they are looking for. A few years ago, an article appeared in which the author said that the word 'ohana 'family' was not in use in old Hawai'i. He had searched for ohana in Andrews without knowing the system and had not found it. Another striking feature of the dictionary is the way in...

Where I Live, There Are Rainbows: Cultural Identity and Sense of Place

As a child growing up on Hanapepe, Kaua'i, my home life and my school life remained separate entities. My father's family defined my personal world outside the public education system. My father was a proud Nisei, having served in the Military Intelligence Service (MIS) in the Pacific during WWII. My mother was half-Hawaiian and half-haole (Caucasian, originally used in the Hawaiian language to refer to a white person, foreigner), whose family lived on the other side of the island and on O'ahu and Moloka'i. Grandma, Mom and Dad, Aunty Yukie, Aunty Momo, Uncle Tsuka, and Uncle Toru provided the rich fabric of existence. My favorite foods were chazuke (rice with tea), tsukemono (pickled vegetables), tofu (bean curd), and tamago-rice (egg with steaming hot rice). Chopsticks were standard, and forks were kept in the kitchen drawer. Although my days with friends were filed with phrases like Eh, you goin. go bon dance?, You get crown flawa yo house?, and We go den!, we also attended Japanese language scho...

Book Review: The Green Book of Language Revitalization in Practice

Red books list everything endangered; green books revitalize the endangered. That is exactly what Hinton and Hale set out to do when they brought together no less than-thirty three essays, divided into categories such as Language Policy, Language Planning, Maintenance and Revitalization of National Indigenous languages, Immersion, Literacy, Media and Technology, and Training in their Green Book to bring home the severity of languages in danger of disappearing and the necessity of revitalizing these languages. Otherwise speakers of endangered languages, they argue, face disenfranchisement and marginalization. The categories are supposed to reflect the aim of the book: showing revitalization programmes in operation, and synthesizing principles and methods of language revitalization practice. Reference is made to Fishman's (1991, 2001) steps with regard to reversing language shift, (a synonym for language revitalization?) and some of the chapters in the book are assigned to ‘illustrate' his steps, but no clear outline of the structure and argument of the Green Book is given. Although the reader gets an excellent idea of revitalization programmes in the US, Australia and the UK, the relevance of the book is sadly reduced because it omits countries such as South Africa and India where excellent work in this regard is taking place. With its eleven official languages and various initiatives at revitalizing indigenous/heritage languages such as the Khoe, Ju and !Ui language families, including the Khoekhoegowab (Nama), !Xun, Khwedam, N!u and Xirigowab (Griqua) languages, South Africa could hardly have been overlooked for inclusion in this book. Let alone the pioneering work on the Khoe and San Language body by the South African San Institute. This institute traces, documents and develops these languages in equally compelling ways as being described in the Green Book. The s justify their prime focus on the US and the various excellent and successful revitalizing programmes done there by pointing out that other countries can learn from the ‘principles' underpinning these programmes. Essentially these principles come down to three: persistence, sustainability and honesty to oneself. These principles are stressed in each of the programmes. But the overall impression of the book is that endangered languages are studied and documented as cultural curiosities, and the use of indigenous languages are encouraged in various ways as a means of self-empowerment, as a way of perpetuating cultural hegemony. Hardly any chapters deal with the real empowering stuff: what can these speakers do with a revitalized language in the ‘real world'? To my mind, only one chapter deals with this issue in a direct way: Clay Slate's “Promoting Advanced Navajo Language Scholarship” in which issues such as employability, transferability and accreditation issues are raised and discussed at length. Concerns expressed at the outset of the book about the loss of indigenous knowledge systems and the infringement of human rights in the face of globalisation are addressed in a frank way in this chapter, but in few others. Another issue that is scantily addressed in the book is the delicate intersection of language and identity. Most of the chapters assume a homogenous view of cultural identity. Few show or report on clashing identities as a consequence of language use. That is why the most compelling chapter in the book is the last one by ‘independent scholar', Linda Yamane. Hers is a testimony of real perseverance in tracing the recordings of her endangered Rumsien language, one of the Ohlone or Costanoan languages spoken by the native people of California's Monterey area, and of her personal attempts to sustain the use of her language and of the honesty with which she reflects on the use of this language. This single personal testimony makes the book worth while as it single-handedly encapsulates all the principles of language revitalization. ‘To sleep, perchance to dream', says a world weary Hamlet. Hinton and Hale are not as world weary. They have dreams; their s write about their own dreams. (William Wilson and Kauanoe Kamanā write touchingly about “Mai Loko Mai O Ka ‘I'ini” – Proceeding from the Dream. It tells about the ‘Aha Pūnana Leo Connection in Hawaiian Language Revitalization. They say I ka ‘olelo no ke ola; I ka ‘olelo no ka make – in language rests life; in language rests death.) Hinton and Hale want to wake up ‘sleeping' languages (a word preferred by Frank Manriquez, to ‘dead' languages, such as his native Tongva). They want to give a voice to ‘silent' languages. And they do so in this book. Hinton's chapter on Audio-Video Documentation is seminal. So is Laura Buszars-Welcher's one on whether the web can save her language. Hinton and Hale show that between the birth and the death of a language plenty of living and dreaming can be done. (Journal for Language Teaching: 2003 37(1): 142-144)

Kaho'olawe: Rebirth of the Sacred

In the 1970s, the island of Kaho'olawe stirred the ancestral memory of Native Hawaiians and inspired the first cultural renaissance in Hawai'i since the islands came under American control in 1898.Throughout the twentieth century, America colonized Hawai'i through social, economic and military institutions. The American public education system mandated English as the medium of instruction. American sugar and pineapple planters displaced Native Hawaiian subsistence farmers and exploited Asian immigrant labor. American military bases were developed upon Hawaiian national lands. In 1959, American colonial policy culminated with statehood for Hawai'i.Surprisingly, rather than leading to fuller assimilation into the American culture, statehood sparked a reassertion of Native Hawaiian rights and a revitalization of Native Hawaiian language, culture, and spirituality. The island of Kaho'olawe served as the unexpected catalyst for this dynamic native rights movement.

An introduction to the Hawaiian language

An introduction to the Hawaiian language

Our Own Liberation: Reflections on Hawaiian Epistemology

As the Hawaiian political and cultural movement continues to grow, issues of re presentation, power, and control are being critiqued—now by Hawaiian minds. In this essay I look at the fundamentals of Hawaiian epistemology and begin to link them with the educational re f o rm now underway in Hawai'i. With the guidance of twenty mentors, I outline seven epistemological categories that begin to solidify a distinct way in which to view teaching, learning, intellect, and rigor. These categories, now struggling to be useful in the Hawaiian Charter School movement, will inevitably also serve as a way to critique the current colonial system in Hawaiian language immersion, spotlight the oppression embedded in well-meant content and performance standards, and highlight the hidden curriculum of assimilation and the acultural assumptions in pedagogy that exist in Hawai'i's colonial schools. This outline of a Hawaiian philosophy of knowledge expands, invigorates, and redefines ideas of empiricism, intellectual rigor, and knowledge priorities—all through Hawaiian ontological lenses. Like any definition of culture put forth by indigenous practitioners and scholars, it pushes the envelope of what it means to think, exist, and struggle as a nonmainstream "other," and as it details the liberation found in identity, it must also, inevitably, outline the systems that deter its full blossoming.

Teaching in a Hawaiian Context: Educator Perspectives on the Hawaiian Language Immersion Program

Papahana Kaiapuni is the nation's only K-12 program taught entirely in the Hawaiian language. This indigenous language immersion program was established as an attempt to revive Hawaiian after a century-long ban on the language was lifted. The current study examines the perceptions of Kaiapuni educators regarding the ways in which participation in the program transforms teachers' identities as educators and as Hawaiians. Thirty seven Kaiapuni teachers and four principals participated in individual interviews and focus group discussions about their roles and experiences in the program. Many teachers regard Kaiapuni as more than a “Hawaiian” version of the English program. Teachers strive to integrate the Hawaiian culture into the curriculum and view the program as a model of school reform for Native Hawaiians. For many teachers, participation in the program has also influenced the way they think of themselves as members of the Hawaiian community.

The digital landscape: The Hawaiian newspapers and war records and trust territory image repository of the University of Hawaii

This paper discusses the nature of three image collections - Hawaiian language newspapers, Hawaii War Records Depository (HWRD) and Trust Territory of the Pacific Islands Photographs - as well as future plans and desires for these digital collections, funded as an IMLS project.