v. appendices - kamehameha schoolsolelo.ksbe.edu/pdfs/pdf_sections/hlc_v_appendices.pdf · v....

V. AppendicesA. Appendix 1: Kamehameha Schools Hawaiian Language Competencies

Kamehameha SchoolsHawaiian Language

CompetenciesSubmitted 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 LanguageCommittee; Competencies Sub-committee, Faculty Competencies Review Committee, Students, Faculty, Staff andAlumni 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 ofcompetencies 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 seedgrowing into a flower. It refers to the set of competencies which are possible for Kamehameha students to meetbetween 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 flowerdeveloping into a fruit. It refers to the set of competencies which are possible for those students who take fourth yearor 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 expectedthat as Kamehameha grows in experience as a Hawaiian school, these competency levels as well as the competenciesthemselves will grow.

Language: Conscious effort was made to use language which would be understandable to all. The language used to describecompetencies is specific when particular items [e.g. songs] must be learned, and general when a variety of means areavailable 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 beacquired through a variety of means from formal Hawaiian language courses offered from K-12 and from the Hawaiianlanguage experiences through extracurricular activities, home and the community. Some competencies may beacquired 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. Yetcompetencies may be acquired informally by enlisting the help from other knowledgeable students, coaches, teachersand community members.

Timeframe: These competencies can be met any time during the student’s life at Kamehameha regardless of when the studententered 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 ownimplementation plan, assessment and evaluation.

*Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakersboth native and bilingual.

COMMUNICATION: 1) interpersonal communication, 2) listening and reading skills and 3) oral, written and visual presentations, all conducted in Hawaiian languageValue: Honor ancestors and elders, family, school, self, protocol and the Hawaiian oral tradition

TOPICS FOUNDATIONAL DEVELOPING ADVANCED

• Self• Family• Home• School• Occupation• Sports• Leisure• Clothing• Events• Protocol

1. Trace genealogy [at least 3generations; use lineal descent].

2. Interpret body language correctly[e.g. head level for respect, eyecontact when spoken to or whenscolded, putting a hand on headfor deep thinking, etc.].

3. Develop correct pronunciation andenunciation.

4. Use greetings, leave-takings andcourtesy expressions [e.g. How areyou?; thank, apologize, expressfailure to understand, greetküpuna appropriately,

address others appropriately].5. Give and follow simple instructions

[e.g. come inside, sit down,listen...].

6. Use the alphabet, the spellingsystem, and the resources correctly[e.g. dictionary of place names...].

7. Provide and obtain basic personaland practical information aboutself [e.g. full name, nickname,parents, küpuna, birthplace andresidence, tel. #, address...].

1. Present genealogy orally and/or in writing [at least 3 generations].

2. Use formal greetings and closings.

3. Interact with Hawaiian speakers using basic Hawaiian [e.g. teachers, küpuna, visitors and family].

4. Read with comprehension basic materials in Hawaiian.

5. Deliver prepared presentation.

6. Create basic writing pieces.

Apply #3 - #6 in the following contexts:a. identifying objects, people, and location

[e.g. related to home, family, school,sports, leisure activities, clothing andoccupation]

b. naming kinship terms [e.g. siblingrelationship, how to refer to the samegender, age difference...]

c. expressing likes, dislikes, preferences,needs and feelings

d. inviting people to eventse. requesting things and asking for helpf. planning for activitiesg. negotiating for desired outcome

1. Present genealogy tracing as far back as possible.

2. Interact with Hawaiian speakers using more complex Hawaiian [e.g. teachers, küpuna, visitors and family].

3. Read, listen to and view authentic* materials with comprehension

4. Deliver prepared and impromptu speeches on topics important to the self and for protocol.

5. Express in written form complex ideas and thoughts [e.g. letters, essays, research paper...].

CUSTOMS & TRADITIONSValues: Honor the Hawaiian customs and traditions; create harmony with people, environment and God


• Music 1. Sing songs in Hawaiian: [number of verses are campus specific]

a. Patriotic songs [Hawai‘i Pono‘ï, Ka Na‘i Aupuni]

b. Christian hymns [Ho‘onani i ka Makua Mau, Hawai‘i Aloha]

c. School songs [I Mua Kamehameha, He Inoa no Pauahi, Pauahi ‘o Kalani]

1. Sing songs in Hawaiian and explain the basic background and the meaning of the following: [number of verses are campus specific]

a. Patriotic song [Kaulana Nä Pua]

b. Christian hymns [‘Ekolu Mea Nui, Ke Akua Mana ë, Iesü nö ke Kahuhipa, Queen’s Prayer]

c. School song(s) [campus specific]

1. Translate and give the meaning and the main idea of the following:

a. Patriotic song [Kuläiwi]

b. Christian hymns [Kanaka Waiwai,Ua Mau]

c. School Song(s) [campus specific]

2. Create original songs in Hawaiian following the guidelines and techniques of song composition.

• Chant[Mele Oli]

1. Recite memorized chants with correct pronunciation, enunciation and intonation. Identify the appropriate context and protocol for each chant.

a. Entering chant [call and response] b. Greeting chant c. Giving lei chant

1. Recite memorized chants with correct pronunciation, enunciation and intonation. Identify the appropriate context and protocol for each chant. Summarize the meaning of the chants in English.

a. Thanking chant b. Name chants c. Occasional chants [i.e. chants appropriate to occasions of significance]

1. Recite a repertoire of chants inappropriate contexts with properprotocol. Translate the chants intoEnglish. Provide informationregarding important places in thechant and hidden meanings [e.g.ko‘ihonua, genealogical or migrationchant].

2. Compose chants following the guidelines, techniques and protocol of chant composition.

CUSTOMS & TRADITIONS (continued)Values: Honor the Hawaiian customs and traditions; create harmony with people, environment and God


• Pule and Scripture

1. Recite memorized prayer in Hawaiian. Identify the appropriate context and protocol [e.g. offer the kupuna when present to do the prayer...].

a. Pule Kahikolu [Trinity Prayer - 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.

1. Recite memorized prayer: a. Pule a ka Haku [Lord’s Prayer]

2. Recite from memory one personally meaningful verse from the Bible with correct pronunciation. Translate the verse into English.

1. Offer impromptu prayer with appropriate pule construction.

2. Recite from memory two personally meaningful verses from the Bible with correct pronunciation. Translate the verses into English.

*Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakersboth native and bilingual.

SOCIETYValue: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of allNOTE: Competencies should require higher order thinking skills and personally meaningful applications.


• Literature 1. Recite and identify appropriate context for at least 5 ‘ölelo no‘eau. Translate them into English.

2. Identify key Hawaiian historicaland literary figures [e.g.Kamehameha, Mäui, Pele...].Evaluate their significance.

3. Identify the significance of mo‘olelo(story) of one’s own wahi pana(home or other special place).

1. Recite and identify appropriate contextwith literal and figurative meanings for at

least 10 ‘ölelo no‘eau. Translate them into English.

2. Identify and analyze key works ofliterature and their personal significance.

3. Summarize in Hawaiian a story written inEnglish.

1. Recite and identify appropriate contextwith literal and figurative meanings forat least 20 ‘ölelo no‘eau. Translate theminto English.

2. Translate into English authentic* Hawaiian literature and sources.

3. Tell stories using the traditional Hawaiian story-telling techniques.

4. Compose an original story in Hawaiian.

• Geography & History

1. Identify the main 8 Hawaiianislands.

2. Identify the major town, flower, color, mountains, songs and ali‘i of each island.

3. Identify the kings, queens and othermembers of royal family [e.g.Kamehameha, Kaläkaua,Lili‘uokalani, Lunalilo...].

4. Identify the significant historical events of the Hawaiian language. [e.g. introduction of written Hawaiian...]

1. Identify the poetic Hawaiian name of each Island.

2. Identify a wind, a rain, and the districts of student’s home island.

3. Identify significant historical places andfacts [campus specific].

4. Identify significant historical events and explain their historical impact.

1. Identify the districts of each island.

2. Identify nä kai ‘ewalu (ocean channels).

3. Identify the Küpuna Islands.

4. Identify and provide information inHawaiian about the sacred and historicplaces.

5. Identify significant historical places andfacts. Explain their impact on peopleliving today.

6. Identify significant historical events andexplain their impact on today’s society.

SOCIETY (continued)Value: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of allNOTE: Competencies should require higher order thinking skills and personally meaningful applications.


• Science 1. Identify native plants and animals and explain their cultural significance.

2. Identify the land divisions and explain their cultural significance [i.e. mountain to the sea].

3. Participate in and reflect upon culturally significant activities involving the ecosystem [e.g. taro irrigation, fishing, canoeing and the traditional Hawaiian house...].

1. Recite the moon phases and explain their cultural significance.

2. Identify the relationships between areas ofan ahupua‘a [e.g. parts of lo‘i (irrigated tarogarden), parts of fishpond, parts of wa‘a(canoe), parts of the hale (house)...].

3. Participate in and reflect upon culturally significant activities involving the ecosystem [e.g. taro irrigation, fishing, canoeing the traditional Hawaiian house...]. Investigate and analyze the impacts of the role of each element/aspect/player.

1. Identify terminologies for Hawaiian measurements and amounts.

2. Discuss the relationship of ahupua‘a elements in Hawaiian.

3. Participate in sustaining or restoring balance in ecosystem [e.g. taro irrigation, fishing, canoeing and the traditional Hawaiian house...].

• Health and

Wellness

1. Identify and participate in the preparation of Hawaiian food. Use protocol associated with food etiquette [e.g. kupuna eats first, poi etiquette, communal nature of eating...].

1. Identify the process of harvesting, preparingand eating Hawaiian food.

2. Examine the significance of traditional Hawaiian food [e.g. kapu, kinolau...].

3. Examine the evolution of Hawaiian lifestyle and its impact on health [e.g. physical, mental, emotional, spiritual...].

1. Use Hawaiian to demonstrate the preparation of Hawaiian food.

2. Examine the historical and cultural significance of Hawaiian life-style practices [birthing, ceremonial...].


COMMUNITY, LAND & THE SEA Values: Honor, care and nurture community, land and sea


• Our Community 1. Participate in one of the following:

a. Hawaiian civic events [Kü i ka Pono march, ceremonies, presentations...]

b. Public performance [dance, song, speech...]

2. Greet and interact with native/ bilingual speakers.

3. Use the Hawaiian-related resources for research [e.g. internet sites, literary magazines...].

4. Identify the appropriate contextand protocol for one’s role in theÿohana and the community, anddemonstrate this knowledge [e.g.kaikaina, kaikua‘ana...] in theschool setting.

1. Participate in one of the following and explain the personal meaning of the event:

a. law case on the topic of Hawaiian civic issues

b. public discussion on Hawaiian issues

2. Converse with native/bilingual speakersusing basic Hawaiian.

3. Expand the body of knowledge in Hawaiian resources [e.g. websites, magazine articles, artwork...].

4. Demonstrate the protocol for one’s role in the ohana and the community.

1. Help to plan and organize a Hawaiian civic event or performance.

2. Interact at a high level with native/ bilingual speakers [e.g. hänai-a-kupuna program...]

3. Expand the body of Hawaiian language resources [e.g. chants, materials

for immersion programs...].

4. Assume the role and responsibility to demonstrate the appropriate protocol for one’s role in the ÿohana and the community.

• Our ‘äina and kai 1. Perform community service [e.g. reforestation, beach clean-up, He‘eia fishpond...]

2. Identify and explain Pauahi’s Kamehameha School campus [e.g. how we became an institution on current site, how Kapälama campus encompasses the entire ahupua‘a...]. (campus specific)

1. Perform community service and explain the personal meaning.

2. Identify and explain Pauahi’s land legacy in terms of historical perspective [e.g. how the land came to her ownership...], and the uses of land resources and their impact on Kamehameha Schools [e.g. conservation, agricultural, commercial and residential].

1. Plan and participate in community service project.

2. Explain how Pauahi’s land benefits the community at large [e.g.

Kamehameha School’s siblingrelationship with other ali‘i trusts...].

B. Appendix 2: KHS Department Head Survey Results1. 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 inthe coverage of competencies. Therefore, the course name identified next to each competency may vary according tothe teacher.

COMMUNICATION: 1) interpersonal communication, 2) listening and reading skills and 3) oral, written and visualpresentations, all conducted in Hawaiian language

Value: Honor ancestors and elders, family, school, self, protocol and the Hawaiian oral tradition


• Self

• Family

• Home

• School

• Occupation

• Sports

• Leisure

• Clothing

• Events

• Protocol

1. Trace genealogy [at least3 generations; use linealdescent].

2. Interpret body languagecorrectly [e.g. head levelfor respect, eye contactwhen spoken to or whenscolded, putting a handon head for deepthinking, etc.].

3. Develop correctpronunciation andenunciation.

4. Use greetings, leave-takings and courtesyexpressions [e.g. How areyou?; thank, apologize,express failure tounderstand, greet andaddress küpuna andothers appropriately}.

5. Give and follow simpleinstructions [e.g. comeinside, sit down,listen...].

6. Use the alphabet, thespelling system, and t heresources correctly [e.g.dictionary of placenames...].

7. Provide and obtain basicpersonal and practicalinformation about self[e.g. full name,nickname, parents,küpuna, birthplace andresidence

Hw 4Hw CultCE

Hw 1Hw CultHw HistHumRel

Hw 1Hw CultHw HistArt HistHw 1SpeechHw CultHw HistRel. S.

Hw 1Hw CultRel. S.

Hw 1Hw CultHw Hist

Hw 1SpeechHw CultHw Hist

1. Present genealogy orally and/or in writing [at least 3 generations].2. Use formal greetings and closings.3. Interact with Hawaiian speakers using basic Hawaiian [e.g. teachers, küpuna, visitors and family].4. Read with comprehension basic materials in Hawaiian.5. Deliver prepared presentation.6. Create basic writing pieces.Apply #3 - #6 in the followingcontexts:

a. identifying objects, people, and location

[e.g. related to home,family, school, sports,leisure activities, clothingand occupation]

b. naming kinship terms [e.g.sibling relationship, how torefer to the same gender,age difference...]

c. expressing likes, dislikes,preferences, needs andfeelings

d. inviting people to eventse. requesting things and asking for helpf. planning for activitiesg. negotiating for desired outcome

Hw 4Hw Cult

Hw 1Hw Cult

Hw 1Sp/com

Hw 2Hw Cult

Hw 1

Hw 1

Hw 1Hw Hist

Hw 1

Hw 2Hw HistHw 2Hw Hist

Hw 2Hw HistHw 2

1. Present genealogy tracing as far back as possible.2. Interact with Hawaiian speakers using more complex Hawaiian [e.g. teachers, küpuna, visitors and family].3. Read, listen to and view authentic* materials with comprehension4. Deliver prepared and impromptu speeches on topics important to the self and for protocol.5. Express in written form complex ideas and thoughts [e.g. letters, essays, research paper...].

Hw 4HBiology

Hw 3, 4

Hw 4

Hw 3

Hw 3

*Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakers both native andbilingual.

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. S.=Religious Studies

Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art,

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. S.=Religious Studies

CUSTOMS & TRADITIONSValues: Honor the Hawaiian customs and traditions; create harmony with people, environment and God


• Music 1. Sing songs in Hawaiian: [number of verses are

campus specific]

a. Patriotic songs[Hawai‘i Pono‘ï, KaNa‘i Aupuni]

b. Christian hymns[Ho‘onani i ka MakuaMau, Hawai‘i Aloha]

c. School songs [I Mua Kamehameha, He Inoa

no Pauahi, Pauahi ‘oKalani]

Hw 1Hw HistRel. S.

Hw 1Sp/DebHw HistBoardCERel. S.Hw 1Sp/DebHw HistRel. S.

1. Sing songs in Hawaiian and explain the basic background and the meaning of the following: [number of verses are campus specific]

a. Patriotic song [Kaulana Nä Pua]

b. Christian hymns [‘Ekolu Mea Nui, Ke Akua Mana ë, Iesü nö ke Kahuhipa, Queen’s Prayer]

c. School song(s) [campus specific]

Hw 1Hw HistHw Cult

Hw 2Board

1. Translate and give the meaning and the main idea of the following:

a. Patriotic song [Kuläiwi]

b. Christian hymns [Kanaka Waiwai, Ua Mau]

c. School Song(s) [campus specific]

2. Create original songs inHawaiian following theguidelines and techniques ofsong composition.

Hw 1Hw Hist

BoardHw 3

Hw 4

• Chant[Mele Oli]

1. Recite memorized chants with correct pronunciation, enunciation and intonation. Identify the appropriate context and protocol for each chant.

a. Entering chant [call and response]

b. Greeting chant c. Giving lei chant

Hw CultRel. S.

HWHHw HistCE

Hw Cult

1. Recite memorized chants with correct pronunciation, enunciation and intonation. Identify the appropriate context and protocol for each chant. Summarize the meaning of the chants in English.

a. Thanking chant b. Name chants c. Occasional chants [i.e. chants appropriate to occasions of significance]

Hw Cul

Hw HistSt ActBoard

1. Recite a repertoire of chantsin appropriate contexts withproper protocol. Translatethe chants into English.Provide informationregarding important placesin the chant and hiddenmeanings [e.g. koÿihonua,genealogical or migrationchant].

2. Compose chants followingthe guidelines, techniquesand protocol of chantcomposition.

Hw 4Hw Cult

Hw 4Hw Cult


Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=SpeechCommunications, Sp/deb=Speech and Debate, Board=Boarding Program, 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


• Pule andScripture

1. Recite memorized prayer in Hawaiian. Identify the appropriate context and protocol [e.g. offer the kupuna when present to do the prayer...].

a. Pule Kahikolu [Trinity Prayer - 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.

Sp/DebHw HistRel. S.

Hw 3Rel. S.

Hw 3Rel. S.

Rel. S.

1. Recite memorized prayer: a. Pule a ka Haku [Lord’s Prayer]

2. Recite from memory one personally meaningful verse from the Bible with correct pronunciation. Translate the verse into English.

Hw 1Board

Hw 3

1. Offer impromptu prayer with appropriate pule construction.

2. Recite from memory two personally meaningful verses from the Bible with correct pronunciation. Translate the verses into English.

Hw 3Hw Hist

Hw 3


*Authentic: Literature, oral excerpts and other resources accepted by the general community of Hawaiian speakers both native andbilingual.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=?, CE=Character Education, Rel.S.=Religious Studies

SOCIETYValue: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of allNOTE: Competencies should require higher order thinking skills and personally meaningful applications.


• Literature1. Recite and identify

appropriate context for atleast 5 ‘ölelo no‘eau.

Translate them into English.2. Identify key Hawaiian

historical and literaryfigures [e.g. Kamehameha,Mäui, Pele...]. Evaluatetheir significance.

3. Identify the significance ofmo‘olelo (story) of one’sown wahi pana (home orother special place).

Hw 1Hw HistHw Cult

Hw 1Hw HistHw CultHWHArt

Hw 3Hw CultHw HistCE

1. Recite and identify appropriatecontext with literal and figurativemeanings for at

least 10 ‘ölelo no‘eau. Translatethem into

English.

2. Identify and analyze key works ofliterature and their personalsignificance.

3. Summarize in Hawaiian a storywritten in English.

Hw 1

Hw 1Hw HistHw CultHPLit 9,10, 11

1. Recite and identify appropriatecontext with literal andfigurative meanings for at least20 ‘ölelo no‘eau. Translate theminto English.

2. Translate into Englishauthentic* Hawaiian literatureand sources.

3. Tell stories using the traditionalHawaiian story-tellingtechniques.

4. Compose an original story in Hawaiian.

Hw 1

Hw 4

Hw 4Hw Cult

Hw 4

• Geography & History

1. Identify the main 8 Hawaiianislands.

2. Identify the major town,flower, color, mountains,songs and ali‘i of eachisland.

3. Identify the kings, queensand other members of royalfamily [e.g. Kamehameha,Kaläkaua, Lili‘uokalani,Lunalilo...].

4. Identify the significanthistorical events of theHawaiian language.

[e.g. introduction of written Hawaiian...]

Hw 1Hw CultHw HistBiologyHw 1Hw CultHw HistW HistBiology

Hw 5Hw CultHw HistBiology

Hw 1Hw HistHw CultEc/SocioBiologyRel. S.

1. Identify the poetic Hawaiian nameof each Island.

2. Identify a wind, a rain, and thedistricts of student’s home island.

3. Identify significant historicalplaces and facts [campus specific].

4. Identify significant historicalevents and

explain their historical impact.

Hw 1Hw Hist

Hw 4Hw Cult

Hw 3USH/SoHw CultHw HistEcon/So

Hw 4USH/SHw CultHw HistWHistArt HistHUSHistHWH

1. Identify the districts of eachisland.

2. Identify nä kai ‘ewalu (oceanchannels).

3. Identify the Küpuna Islands.4. Identify and provide information

in Hawaiian about the sacredand historic places.

5. Identify significant historicalplaces and facts. Explain theirimpact on people living today.

6. Identify significant historicalevents and explain their impacton today’s society.

Hw 1Hw CultHw HistHw Cult

HWH

HWH

Hw 4Hw CultHWHEc/SocHWH

Hw 4Hw CultHWHHWH


Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=SpeechCommunications, Sp/deb=Speech and Debate, Board=Boarding Program, HPLit=?, HWH=Honors World History, StAct=?, Tech/B=Technology/Business,

CE=Character Education, Rel. S.=Religious Studies

Ec/Soc=Economics or Social Studies, USH/S=?, WHist=World History, Art Hist=Art History, HUSHist=Honors U.S. History, Vis Art=Visual Art,SOCIETY (continued)Value: Honor the wisdom of words, homeland, nature and the traditional food and the interconnectedness of allNOTE: Competencies should require higher order thinking skills and personally meaningful applications.


• Science1. Identify native plants and

animals and explain theircultural significance.

2. Identify the land divisionsand explain their culturalsignificance [i.e. mountainto the sea].

3. Participate in and reflectupon culturally significantactivities involving theecosystem [e.g. taroirrigation, fishing, canoeingand the traditionalHawaiian house...].

Hw CultBiology

Hw 1Hw CultHw HistBiology

Hw CultHw HistBiologyCE

1. Recite the moon phases and explaintheir cultural significance.

2. Identify the relationships betweenareas of an ahupua‘a [e.g. parts oflo‘i (irrigated taro garden), parts offishpond, parts of wa‘a (canoe), partsof the hale (house)...].

3. Participate in and reflect uponculturally significant activitiesinvolving the ecosystem [e.g. taroirrigation, fishing, canoeing thetraditional Hawaiian house...].Investigate and analyze the impactsof the role of eachelement/aspect/player.

Hw Cult

Hw CultHw HistEcon

Hw 1Hw CultHw Hist

1. Identify terminologies for Hawaiian measurements and amounts.

2. Discuss the relationship of ahupua‘a elements in Hawaiian.

3. Participate in sustaining or restoring balance in ecosystem [e.g. taro irrigation, fishing, canoeing and the traditional Hawaiian house...].

Hw Hist

Hw Cult

• Health and

Wellness

1. Identify and participate in the preparation of Hawaiian food. Use protocol associated with food etiquette [e.g. kupuna eats first, poi etiquette, communal nature of eating...].

Hw 2Hw Cult

1. Identify the process of harvesting,preparing and eating Hawaiian food.

2. Examine the significance oftraditional Hawaiian food [e.g.kapu, kinolau...].


Hw 1

Hw 2USH/SocHw HistHw Cult

Hw CultHw Hist

1. Use Hawaiian to demonstrate the preparation of Hawaiian food.

2. Examine the historical and cultural significance of Hawaiian life-style practices [birthing, ceremonial...].


Hw 3

USH/SocHw HistChiDev

USH/SocHw HistChiDev


Legend: Hw 4=Hawaiian Language Level 4, Hw Cult=Hawaiian Culture, Hw Hist=Hawaiian History, Hum Rel=Human Relations, Sp/com=SpeechCommunications, Sp/deb=Speech and Debate, Board=Boarding Program, HPLit=?, HWH=Honors World History, StAct=?, Tech/B=Technology/Business,

CE=Character Education, Rel. S.=Religious Studies

COMMUNITY, LAND & THE SEA Values: Honor, care and nurture community, land and sea


• Our Community1. Participate in one of the

following: a. Hawaiian civic events [Kü i ka Pono march, ceremonies, presentations..] b. Public performance

[dance, song, speech...]2. Greet and interact with

native/bilingual speakers.3. Use the Hawaiian-related resources for research [e.g. internet sites, literary

magazines...].4. Identify the appropriate context and protocol for one’s role in the ÿohana and the community, and demonstrate this knowledge [e.g. kaikaina,kaikuaÿana...] in the school setting.

Hw 1Hw CultHw HistVis ArtTech/BCE

Hw 1

SpeechHw CultHw HistRel. S.

Hw 1Hw HistCE

1. Participate in one of the followingand explain the personal meaningof the event:

a. law case on the topic ofHawaiian civic issues

b. public discussion on Hawaiianissues

2. Converse with native/bilingualspeakers using basic Hawaiian.

3. Expand the body of knowledge in Hawaiian resources [e.g. websites, magazine articles, artwork...].

4. Demonstrate the protocol for one’srole in the ‘ohana and thecommunity.

Hw HistWHistAm Law

Hw 1Hw HistInd Lit

Hw 2

Hw 3Hw Hist

Hw HistInd LitHmnRel

1. Help to plan and organize aHawaiian civic event orperformance.

2. Interact at a high level withnative/bilingual speakers [e.g.hänai-a-kupuna program...]

3. Expand the body of Hawaiianlanguage resources [e.g. chants,materials for immersionprograms...].

4. Assume the role andresponsibility to demonstratethe appropriate protocol forone’s role in the ÿohana and thecommunity.

Hw 5

Hw 5

Hw 4

Hw 4

• Our ‘äina and kai

1. Perform communityservice [e.g. reforestation,beach clean-up, He‘eiafishpond...]

2. Identify and explainPauahi’s KamehamehaSchool campus [e.g. howwe became an institution oncurrent site, how Kapälamacampus encompasses theentire ahupua‘a...]. (campusspecific)

Hw 1Hw CultSt ActBoardCERel. S.

Hw 1Hw HistRel. S.

1. Perform community service andexplain the personal meaning.

2. Identify and explain Pauahi’s landlegacy in terms of historicalperspective [e.g. how the land cameto her ownership...], and the uses ofland resources and their impact onKamehameha Schools [e.g.conservation, agricultural,commercial and residential].

Hw 1Tech/BHw CultCounselBiologyCE

Hw 5Hw HistBiology

1. Plan and participate incommunity service project.

2. Expain how Pauahi’s landbenefits the community at large[e.g. Kamehameha School’ssibling relationship with otherali‘i trusts...].

Hw 5Hw Cult

Hw 5Hw Hist


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‘olelowill

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 inHawaiian. 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 hasalready 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 andpossibly other art courses.)

Community, Land and the Sea #1, b. Public Performance (This should also include visual presentation whichcould 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 professionalartists. 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 Hawaiianand English languages.

Community, Land and the Sea – Developing #3 Expand the body of knowledge in Hawaiian resources. The artteachers 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 asecond annual display (much smaller) that is only Hawaiian theme based art. This display could also be takento 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 thedevelopment of vocabulary lists and resource materials which address basic principles using examples from theHawaiian or other Polynesian islands to complement those in the text books which focus on temperate NorthAmerica.

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 saythat 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 charactereducation is to reinforce those areas pertinent to personal growth and good character. Also, the CE programsaffirm 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

CharacterEducation

Counseling Language Skills Language Skills Language Skills Language Skills Language Skills

EnglishRelease time tofacilitate thediscussion about theintegration ofHawaiian literatureinto our presentcurriculum. Time tobegin collaboratingand planning.

Time to plan anddesign one unit foreach grade level (9-11), which couplesone Hawaiianmo‘olelo with anexistingnovel/play/shortstory within thepresent curriculum.Time and funds todesign, plan andpresent workshopsand training forcolleagues.

Time and funds todesign, plan andpresent workshopsand training forcolleagues. Time torevise the firstimplemented unitfrom SY06-07.Time to plan anddesign an additionalunit for each gradelevel (9-11), whichcouples oneHawaiian mo‘olelowith an existingnovel/play/shortstory within thepresent curriculum.

Time and funds todesign, plan andpresent workshopsand training forcolleagues. Time torevise the secondimplemented unitfrom SY07-08.Time to plan anddesign an additionalunit for each gradelevel (9-11), whichcouples oneHawaiian mo‘olelowith an existingnovel/play/shortstory within thepresent curriculum.

Time and funds todesign, plan andpresent workshopsand training forcolleagues. Time torevise the thirdimplemented unitfrom SY08-09.Time to plan anddesign an additionalunit for each gradelevel (9-11), whichcouples oneHawaiian mo‘olelowith an existingnovel/play/shortstory within thepresent curriculum.

Languages

Dept. SY 05-06 SY 06-07 SY 07-08 SY 08-09 SY 09-10

MidkiffLearningCenter

Time Time Time Time Time

PhysicalEducation

ScienceTime for teachers todevelop curriculumsupplements.

Same Same Same Same

Speech More knowledge ofHawaiian customsand understanding ofHawaiianepistemology. Morehands-on work withthose in the “know”.

??? ??? ??? ???

StudentActivities

Resource familiarwith chants and theirmeanings. Learninghistory of KS –archives? Hawaiianhistory?

Resource familiarwith Hawaiianprotocol.

Resource familiarwith HawaiianLeadership

Pauahi LeadershipInstitute?

Tom Kaulukukui,Jr.?

Technology/Business

Money forvisitations andresearch to be doneout in thecommunity.

Curriculumdevelopment time tomeet the suggestedcompetencies.

Team teachingincorporating the useof Hawaiian studiesteachers into ourpresent classactivities.

Teachers to uselectures andmaterials developedby the Hawaiianstudies teachers intheir classes.

Re-evaluate thematerials anddirections of theHawaiiancompetencyobjectives.

Dept. SY 05-06 SY 06-07 SY 07-08 SY 08-09 SY 09-10

Visual Arts As the program andcompetencies beginto develop over thenext few years andthe department’steachers have achance to becomemore familiar withthem, we will beable to do more.

iv. Additions and possible revisions to the existing competences

IX. CounselingCommunication competency emphasizes that this be done in Hawaiian. In counseling, interpersonal interactionand relationship building is a key part of what we do. As part of that process, counselors talk about familygenealogy as a means to build ties / bonds with students.

X. EnglishSuggested that each department take a different ‘Ölelo No‘eau to integrate and apply to the learning experiencefor the year or quarter. This will expose students to the practice and context of ‘Ölelo No‘eau rather than rotememorization 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 themanagement of “Kala” to keep Hawaiians engaged in the community.

XV. Visual ArtsThe creation of art and visual imagery can be a powerful tool for communication, education and culturalawareness. The art teachers fully support Kamehameha as a Hawaiian School, but feel it is important that wedo activities and projects that are authentic to our strength, which is the creation of art. The idea of learningabout who Hawaiians are and what they can communicate about their attitudes, values and beliefs through thevisual arts seems to be undervalued in the existing competencies.

XXII. ScienceNot at this time.

XXIII. Character EducationCommunity item #3: Recommend that you change the example to something more specific to the topic. Forexample, “What is the purpose of Hawaiian related resources in the context of community?” In the context ofcommunity it might be to find out what are the needs of the community. In the context of our culture it wouldbe on protocol to assist and serve in the community to meet the needs.

C. Appendix 3: Immersion Student Programs ReportIntroductory Comments:Students joining Kamehameha with a background in the Hawaiian language immersion experience bring precious gifts to ourcommunity. We have not done a good job in receiving these students, providing them optimal opportunities to continue theirgrowth in Hawaiian, and finding ways for them to share with us the gifts they bring. We want to do much better. Doing sowill 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 thatconduct 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, KSalso provides assistance with curriculum, program evaluation, professional staff development, accreditation and consultationon 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 portfoliointerviews. 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 thepredominant devaluation of the Hawaiian language in comparison to English. Though I don't sense that this was purposefullydone by students or teachers, just the fact that these immersion students could not freely converse in Hawaiian is probably amajor 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 onmechanics. 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 theteachers (or whoever) could focus more on being able to engage in easy kükäkükä between friends…” (Luana-KeonaonaNapoleon ’05)

“There should be the option to do interview in Hawaiian. It shows that KS cares and it honors young Hawaiians from theimmersion program.” (Kalei Ka‘awaloa, ’05)

“Bring more küpuna into the mix where individuals can spend time with them to personally experience the küpuna and learnmore 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 howto speak the language and the proper writing of the language was not taught to us in immersion. I also think that it would havebeen better if there was some kind of class offered past Hawaiian 5. Independent study would have been a good class that Iwanted to take, but there were no available teachers to teach it and advise me. Some other immersion students may want to dothe 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, thisperson will assist Admissions to assure the appropriate processing of these students as they seek admission to ourcampuses. The Overseer will then provide appropriate transitioning into our programs and, together with counselorsand the Hawaiian language teachers, plan for each student’s continued language growth while at Kamehameha. TheOverseer will also help to create academic and non-academic experiences to support these students in their progressand 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 KSlands in Punalu‘u, O‘ahu in early September, ‘05. Cultural/social activities will encourage a sense of personalconnectedness. Discussions will be held to chart out our plans for the future with regards to Hawaiian languagecontexts to support these students. It is recommended that a similar retreat become a regular part of our supportprogram 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 therelationship 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 documentedfrom an immersion experience or from other exposure. Hawaiian language skills will be to their advantage in thecompetitive admission’s process. As part of the information dissemination from KS, families will be informed that werecognize, 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 admissionsinterview conducted in Hawaiian, if they so choose.

• A student applying to Kamehameha from an immersion school should not be disadvantaged because of a deficiency inEnglish. A program will be developed to assist otherwise promising and competent individual applicants for admissionwho need “booster” support in English because they have been schooled in Hawaiian previously. The goal for thesestudents will be functional bi-lingualism. A strengthening of their English to meet KS programmatic needs will not assumea neglect or diminishment of their Hawaiian. The Overseer will, together with counselors, provide individual guidance andcounseling for these students and access to resources as they transition to KS. The summer before admission is a time thatcould 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 continuedsupport of their Hawaiian once they join our programs. They will be counseled as to placement in Hawaiian languageclasses.

• Criteria for placement of immersion students in Hawaiian classes will be re-evaluated. It will be the kuleana of theOverseer, working with Hawaiian language teachers, to establish meaningful criteria and to place immersion studentsappropriately.

• Kamehameha will not, even inadvertently and unintentionally, contribute to a “brain-drain” in accepting many of the topimmersion students and thus leading them away from those programs that benefit from having them. Strong support by KSof the community immersion schools will be seen as a part of, indeed a prerequisite to, our support of individual immersionstudents 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 inplace 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 & shownon Puka Mai ka Lä, etc. They could offer peer tutoring experiences at other times, lead a group of interested faculty, helpin 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 anappropriate Hawaiian speaking kumu. It would be great for all the kids to hear Hawaiian in this way throughout all theclassrooms. A school service credit could be offered here, but with clear stipulations and expectations that this be done inHawaiian. The Overseer will develop other types of activities which place the language in our midst with increasingvisibility & audibility.

• We will develop more upper levels classes to support and elevate immersion kids. Such classes will also be open toadvanced level students, say top 4th year and 5th year kids. There will be an advanced level conversation class forimmersion kids. The current conversation class could be re-geared for 2nd and 3rd year as well as 4th year who need morepractice. We will look to having classes/contexts which combines the Hawaiian language that lives in these kids with otheractivities such as dance and music (i.e. inter-disciplinary courses). For example, we can arrange weekly gathering witheach student having an ‘ukulele—singing and having a good time (kanikapila) all in Hawaiian. Other advanced level kidswho 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 thelanguage. 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 thatare 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 andmaintaining this kïpuka ‘ölelo. This club will, among other things, create materials for Puka Mai Ka Lä and for classroomuse.

• 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 theHawaiian Language Pin the student has acquired through continued study of ‘ölelo. Students will be allowed to wear theirpins 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 schoolday in Hawaiian.

Closing CommentsThe 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 atKamehameha. It also puts our Po'e Kanaka in the center of that revitalization effort, which sends an important and powerfulmessage 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 forapplicants 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 toEnglish standard schools prior to submitting an application to KS, this year we manually checked every application to grades 6, 7and 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 reportcards, and by reading through the optional information sheet where we ask if anyone in the home speaks any language other thanEnglish. 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 everattended 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 recommendationnarrative?

No. As noted earlier, these students are identified by a careful review conducted by the Admissions Office. The interview may ormay not reveal that the applicant has participated in the HLIP, depending upon what the child chooses to share with the interviewerin that process. I also feel compelled to note that the interview is a relatively small part of the overall admission process. Out of 24possible 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 ofit?

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 observedthat HLIP students generally receive high scores on their interviews UNLESS the interviewer has severe concerns about the oralreading portion of the interview. As an aside (and jumping forward to question 4) when we did allow interviews to be conducted inHawaiian 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 conversein 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 theevaluation.

4. There was a period when we allowed interviews to be conducted in Hawaiian. That was discontinued. What was the thinking bothfor allowing and then disallowing this approach?

Both those decisions were made by former Admissions Director Wayne Chang. My understanding was that he wanted to giveHLIP students a greater advantage in the admissions process. That was back when the Gifted & Talented quota was reservedexclusively for athletes.

Later, when the Gifted & Talented quota was expanded to include music, art and second language, a venue became available togive HLIP students special consideration for admission in a way that was consistent for all students with special gifts, and so theHawaiian language interviews were discontinued.

In addition, Mr. Chang noted the preponderance of possibly “inflated” interview scores for HLIP students. Mr. Chang also wasconcerned 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 beevaluated on the exact same criteria, including a standardized interview (questions & language). This has become even more of anissue 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 thevalidity 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 28completed applicants to grade 7 were identified as current or former HLIP students. Of this group, 6 were admitted and another 4were waitlisted. This is an acceptance rate of about 21%.

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 5students 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 7applicants 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, thisis 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 withhis/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 intheir English due to a strong previous focus on the Hawaiian side present challenges that work against their acceptance and thusplace 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. Theonly area evaluated that could possibly put them at a disadvantage might be the writing sample (worth a maximum of 4 points in theoverall 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 Englishskills 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 andsummer school. On the other hand, Admissions could support this type of initiative by sending special conditional notificationletters to these students.

A word of caution, however, with regard to the handling of students who do not comply with this requirement: Would theAdmissions Office be placed in the unhappy position of having to rescind the child’s offer of admission? Or would the principal’soffice 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 bynotifying counselors at the respective levels? As teachers, we never know unless parents get in touch with questions or concernsregarding placement in classes.

The Admissions Office normally sends lists of the students admitted under the “Gifted & Talented” quota and their talent area tothe department heads who were involved in the selection process, as well as to the Athletic Directors, just prior to the start of thenew 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 ofinformation 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 supportof 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 totheir 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 oftheir 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 thetop immersion students and thus leading them away from those programs that benefit from having them? This, as you know, hashistorically been a concern when KS has admitted public high school students who were often the leaders in their classes and thusdeprived 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 opportunitiesKS provides, the diversity of the program, or for some other reason. Were they fully satisfied with the HLIP, I doubt they wouldapply to KS.

I do not think that this is something KS needs to worry about. These parents and their children are making personal educationalchoices. We have to take this at face value and honor their choices as well as their right to apply to any school they are interestedin.

10. We are recommending an “Overseer” to be responsible for this new program. Among the duties could be oversight of formerHawaiian language immersion students. This person could eventually work with Admissions to help with the appropriateprocessing 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 areprocessed and evaluated according to strict protocols and in compliance with policy. Any diversion from this process for any groupof students constitutes tampering.

With regard to “monitoring the continued growth” of these students at KS after acceptance, that is the kuleana of the appropriateprincipal’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 possiblybe assigned to participate in the Gifted & Talented selection meeting (replacing the Languages Department Head Keàla Kwan whocurrently sits on this committee). In addition, this person could also be the one to whom we send final lists of HLIP studentsadmitted 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 systemwork 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 inan 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% ofavailable 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 Ìke Hawaiì) one ideamight 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 AdmissionsPolicy sets aside 25% of available spaces for indigent students, and directs us to admit all “qualified” orphans. To provide a reallife example, this year (as we rolled out the new policy at the elementary school), 42% of the new invites to 4th grade at Kapälamaare 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 willgo 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 doubtthis would result in greater frustration and disappointment for the majority group of “regular” applicants, as it would greatlyincrease 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 achievethe Foundational Level prior to graduation. Some students may already be at the Foundational Level at the time ofentry to Kamehameha. Some students may be inspired to work toward the Developing Level and still others maymake the commitment to reach the Advanced Level. Whatever the level students arrive at prior to graduation, it isthe 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. Studentswho entered Kamehameha in the elementary school may reach the Developing stage by the time they enter highschool. These students have the option of studying the languages other than Hawaiian. Students who enter highschool wishing to study a non-Hawaiian language have the option of acquiring the Foundational level competenciesthrough non-classroom means. It is hoped that by the time competencies are in effect in high school, a variety ofoptions are open and that the high school academic culture would include peer-tutoring and other collaborativesupports.

ii. It seems there are more culture-related competencies than language. Should they be re-named “CulturalCompetencies”?

The name of this document has been an issue from the very beginning. Some wanted to call this "graduationrequirements". This had two major problems. "Graduation" refers to high school graduation. This might havecreated the impression that the middle school and elementary school need not participate. This also had thenegative connotation of "adding more" to the graduation requirement, even though the current graduationrequirements are tied to Carnegie credits and the competencies are not. The next name suggested was "HawaiianCulture" 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 Hawaiianlanguage 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 thesea” to bring home the notion of stewardship. National Standards deemed the “5 C’s” to be an integral part oflearning a language. Since all but one component of the competencies came from the 5 strands of National ForeignLanguage Standards, the name "language" felt aligned with the national trend to look at language acquisition as aholistic activity. If we changed the name to "Culture" there was a concern expressed that the language portion maybecome marginalized.... Since from the start the notion that these competencies need to be pervasive within theinstitution and not solely reside within the language classes, and since we could not create a document which wouldcause major disruptions to the pre-existing curriculum, we could not make all competencies be acquired through theuse of Hawaiian. If there were a better name for this document which inspires rather than raises more questions, wewould 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 emergingworking definition, Nohona Hawai‘i (living Hawaiian)], will profoundly affect the faculty, the staff, the studentsand all Kamehameha community.

The inclusive process for developing the implementation plan is of paramount importance. It is also important torecognize that for the implementation plan to develop fully with time given to really listen to each other and toexperiment with new ideas, we need to begin the deliberation process from the next academic year (’05-‘06). Theelementary school faculty and staff had a head start in processing the competencies and are poised to begin theirimplementation from the next academic year (’05-’06). They are entering the implementation phase with theireyes 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 varietyof forms depending on the circumstance of the students.

In the elementary school the faculty divided the competencies into “what’s doable now” and “what requiresadditional help in order to implement”. They will begin implementing the first category of competencies nextacademic year and work toward the second in a few years. Grade level teachers who are responsible for certaincompetencies in their classes will assess them as part of the curriculum. All the students who complete the gradelevel 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 treatedin the classroom. There are those which naturally fall within the responsibilities of certain areas, such as prayers toEkalesia, songs to performing arts and Hawaiian literature to English. As we begin discussions in each departmentit 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 acquirethrough 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 personalinterests we take in serving our students to grow into the image mirrored by Princess Pauahi. The best way we cansupport 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 todiscover again and again what it is to be a Hawaiian.“ We have been charged to uncover how we can make thisspirit 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 staffdevelopment.

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 inDr. Chun’s communication, has broad-base support and has been in the strategic plan for our school and had notbeen 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 primarilyof volunteer faculty and has tried diligently to solicit and gather input and feedback at each critical juncture. Wewill continue to rely on the collective wisdom of this faculty. The students, faculty and staff have helped shape thecompetencies and now the faculty is being asked to exercise its power to guide how the competencies will beimplemented in each area. There will be many opportunities to give your good ideas. Just how and when will bethe future topics of our collective discussion.

vii. I’m concerned about the student load. Won’t the competencies add more to the already heavily taskedstudents?When we are faced with paradigm shift it is not easy for any of us to see how everything can fit. It iscounterintuitive to think that we can add more and expect no difference in the outcome of the student load. Thereare many unknowns for all of us. However, we are strengthened by the voice we heard from the faculty over andagain that, “we have withstood many challenges over the years and through them all, we have served our studentswell.” In working together we hope to find an inspired reassessment of the current curriculum. We are also hopingto tap each other’s wisdom and generosity in opening ourselves to the creative process together. We need to stepinto 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 theirsupport in spirit and also with resources. Dr. Chun did not say he could fund everything we ask for. He did say hewould 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 tohelp 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 thatit is important to learn who we are? It is hoped that through our efforts we create opportunities for students toconnect with their Hawaiian roots. One authentic experience may lead students to come to a deeper appreciationfor their Hawaiian heritage. Once such internal connection is made, it is but a small step to transfer theunderstanding 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 beable to teach my children something about being a Hawaiian. But there is nothing Hawaiian about this school rightnow.” Teachers may be astounded to hear such comments when students take Hawaiian history and culture andrecite the Lord’s Prayer in Hawaiian. Students have learned the art of compartmentalization. They go from oneclass to another and may even be getting good grades. Perhaps what the students are saying is this, “I haven’t madea 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 ourstudents. The Tri-campus committee, the Hawaiian Language Committee and the administrators all share thisconcern. delete. This is no longer relevant is hoped that the collaboration with the Office of Hawaiian CulturalDevelopment under the leadership of Randie Fong will bring clarity. What we know now is that a variety of staffdevelopments is necessary: a) staff development addressing specific curriculum needs, b) staff-developmentwhich focuses on learning what the students are learning, such as “pule” and “oli” and c) faculty and staff makingpersonal connection through experiencing authentic Hawaiian language and culture.

Randie Fong is currently developing a model for cultural program which addresses the last point of providingknowledge 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 tohave your voices be heard. No comment is too insignificant. We often see a new pathway when we hear yourauthentic voices. Please connect with any one of the people who have been carrying this initiative for you. This isno longer the initiative of Dr. Chun or of the Hawaiian Language Committee. It is the initiative that belongs to allof 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 currentgraduation 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 addsomething 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 wahipana—significant cultural or historical places—etc.) The effects of this mandate are being felt system-wide. KHS AccreditationReport 2005. Surveys conducted with key KS constituencies indicate strong support by parents, students, teachers and staff for anincreased 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‘iConference, 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 apromise to the way we see ourselves and conduct our work. While numbers are not firm, it is believed that some 50 former immersionstudents 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 15passenger van equipped with cultural artifacts and replicas from the Bishop Museum; the cultural units include traditionalkapa making, traditional food utensils and preparation, traditional music implements, symbols of royalty, navigation, andthe ahupua'a - the original painting by Marilyn Kahalewai is part of the collection; this program targets grades 4 and 7DOE, private/parochial, and charter schools, as well as the communities on the mainland; in the past this team has donecultural 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-throughgrade 3 classes promoting literacy and Hawaiian culture through the picture resource books titled "Where I Live" withemphasis 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 materialsand activities for K-3 teachers; these books are also online in the Ulukau.org electronic library website, and aredownloadable and interactive as well;

c) .Hawaiian Language Resource Program, Ka Leo 'Öiwi, provides direct support in Hawaiian language through thedevelopment 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 itsongoing efforts to support the Heritage Center; these brochures are made available to communities, schools, mainlandgroups, 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 onvarious 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 reformattedand updated by a contractor), an ali'i genealogy database, a series of microfilms on various cultural topics, oral historytapes (audio/some video)

g) HSI also has developed a community-based project in partnership with the Maunawili lo'i kalo (taro gardens) and thePaepae 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 educationallearning experiences; EED's programs such as Health Wellness and HSI have worked together to bring communityfamilies, children, teachers, administrators to the sites as part of an ongoing effort to do community service and reconnectto 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 culturallyappropriate stewardship of lands and natural resources while extending KS’ educational reach to more lifelong learners ofHawaiian ancestry.

The mission of ‘Äina Ulu is to bridge land and natural resource management and education to create a synergistic weave ofactivities 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 Hawaiianvalues, 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 isstimulated 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 6.2mandate incorporating resource stewardship into educational programs and curricula, integrating Hawaiian cultural values andstewardship and incorporating ahupua‘a management principles. Furthermore, programs bridge land management andeducation; incorporating resource stewardship programs and education programs in an integrated context for learning to ensurethat 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 inalignment with SP Goal 3 and our efforts to cultivate, nurture, perpetuate and practice ‘Ike Hawai‘i. By providing educationalactivities that focus on the resources of the ‘äina, wahi pana and Hawaiian culture the learning experiences reflect a philosophyand approach to education that are consistent with Hawaiian learning styles, traditional methods of teaching cultural practicesand 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 andcurricula into resource stewardship programs and vice versa, we are proud to note that the ‘Äina Ulu initiative has beendeveloped 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 LandLegacy left by Princess Bernice Pauahi Bishop. Additionally, these lands are engaging environments to supplement theclassroom curriculum of our Kamehameha Schools K-12 campus programs. KS Hawai’i campus has found manyopportunities 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 arefinding that these experiences engage students in science, observation and problem-solving in a hands-on application-basedapproach. Other KS programs that we are proud to share these rich resources and treasures with include: KamehamehaScholars, 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 theopportunity to serve many people of Hawaiian ancestry that are unable to attend one of the three KS campuses. From Kaua‘ito 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 ecologicalintegrity 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 ofEducation 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 theendowment, and links education and endowment management to support the educational mission. With an understanding ofthe overwhelming challenge of appropriately stewarding 360,000 acres of land holdings, additional grant funding andcollaboration with community partners who serve people of Hawaiian ancestry is pursued. While the economic yield potentialof our lands is expected to be enhanced by the social capital developed through ‘Äina Ulu partnerships, the returns from theprograms go far beyond the monetary value of the perception of land as a commodity. The true returns come in every personthat has been touched by our lands, and who have been able to experience and learn from the ‘äina. It also comes from ourresponsibility to appropriately care for the ‘äina, ensuring an ecologically rich and healthy place to live for our people inperpetuity.

I. Appendix 9: ‘Ike Hawai‘i Content Standards

KAMEHAMEHA SCHOOLS

DRAFT 6 5-10-05 PROPOSED Education System-wide Content Standards

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.

The ÿIke Hawaiÿi content standards are premised on the perspective of a Hawaiian worldview. Whilethe emphasis of these standards may be on the acquisition of knowledge (ÿIke Hawaiÿi), knowledge isnot 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 thesestandards by integrating ÿIke Hawaiÿi.

MÄKIA

THEME/STRAND

1. 2. ANAAÿO

3. CONTENT STANDARD

1 ÿÖlelo Hawaiÿi

Hawaiian Language

• E höÿike mai i ka mäkaukau ma ka ÿölelo Hawaiÿi i kö pono ÿianä pahu hopu o këlä me këia papahana.

Demonstrate competency in the Hawaiian language appropriate tothe specific program’s objectives.

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 maluna mai o ka ÿaÿapo pono ÿana mai i ka ÿIke Hawaiÿi, ÿaÿole nö nei ÿike ka palena pau. ÿO ko käkou wahi haÿawina ma kahoÿokomo 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 kahoÿokö ÿana mai i nei mau anaaÿo ma o ka hoÿokomo pü ÿana mai i ka ÿike Hawaiÿi.

2 Loina

Customs and Traditions

• E hoÿomaopopo i ke kuleana a me ka pilina kanaka a höÿikeküpono mai i ka hanana e pono ai.

Recognize one’s social role and status in relationship to others anddemonstrate appropriate actions and interactions.

• E hoÿokomo pü mai i ka ÿike kupuna i loko o nä moÿolelo iÿölelo a käkau ÿia i laÿana küpono e hahai ai.

Use the wisdom contained in the oral and written traditions as amodel for behavior.

3 Moÿokalaleo

Literature

• E haÿi ÿölelo hou mai ma nä ÿölelo a päpaho like ÿole i nämoÿolelo Hawaiÿi i pili koke aku i ka pahu hopu o këlä me këiapapahana kikoÿï.

Retell in any language and media Hawaiian literature appropriateto the specific program’s objectives.

4 Hana Noÿeau

Arts

• E hoÿomöhala, hoÿomaÿamaÿa a hoÿohana i nä mäkau like ÿolema ka hana noÿeau, e laÿa: 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 inhana noÿeau.

• E hoÿomaopopo mai ÿo ko käkou moÿomeheu he wahihoÿomana, ÿike a me ka nohona mai waena mai o ko käkou poÿekänaka 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 ofappreciating particular forms of hana noÿeau.

• E hoÿomaopopo a hoÿohana pono aku i nä pono hana noÿeau, näkiÿina a me nä kaÿina hana noÿeau ma ka hakuhia ÿana mai i kamäpuna me ke aÿo pü ÿana i ka ÿike kumu.

Understand and apply art materials, techniques, and processes increating and expressing oneself through a variety of hana noÿeauexperiences while learning about the elements and techniques.

5 Ke Ao Nei

This World

• E hoÿomaopopo a mahalo i ko käkou pilina i ke one hänau ma oka manaÿo Hawaiÿi (aloha ÿäina) a e hoÿokomo i ia ÿike ma kamälama ÿana i ko käkou kuläiwi (mälama ÿäina).

Understand and appreciate our relationship to our homeland fromthe perspective of a Hawaiian worldview (aloha ÿäina) and use thisknowledge to care for our homeland (mälama ÿäina).

6 Olakino

Well-being

• E hoÿomaopopo a hoÿomau i nä loina e pono ai ka pilikino a meka piliÿuhane pono no ke olakino pono.

Understand and perpetuate the traditional practices that promotewell-being.

7 ÿOhana

Family

• E hoÿomaopopo mai i ka ÿike pili ÿohana ma o ke külana, kekuleana, ka lawena, ka hoÿomana 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 atKamehameha 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 Hawaiiancommunities.

Discussion Questions:CommonThemes

Nïnau 1: What Identifies a society as Hawaiian?Group:#1 Facilitator: Kïhei de Silva

• H. that society bound to it’s KüpunaGroup: #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


• “vibrant” pulsating with life, vigor, activity”

• -people speak language, practice culture. Youth are well cared fro, learning (küpuna ÿöpia connectioninterrogational ) growing. Produces products/services reflective of culture/ past, adaptive and functional inpresent 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


• -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)


• 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 #1Attributes of a Hawaiian Society:

Facilitator: Kehau Abada) 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 # 2Facilitator: 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’readmitting haumäna

• J.C. Hawaiian keiki and extention education serves same number as Hawaiÿi and Maui campus with half the budget.

• K.M. – Comments: Nov. 17th march KS trustees did not support – Hälau Kü Mäna and Hälau Lökahi attended and ua oli läkou;there is a leadership but we get “shot down” – it is frustrating, how can Hawaiians choose their leaders?

• M.B. –Need Understanding of Cultural functions, cultural activism , language / values- ÿÖlelo, oli, hula

• L.K. – Write letters re: HCCP center and budget approval and we will sign ; we want to spend double the budget, should weorganize a march on the KS trustees?

• A.B. - good concepts arise and then are put on the side. We need to keep bringing them back !!

• B.R. – Principal supports cultural expertise of Moses Kahoÿokele Crabbe we all have culture within us. Bilingualism it’s noteasy because of other curriculum.

• J.A. – Things are happening … elements of Hawaiian culture but what is lacking is something larger, more well integrated.

• Implications of Kamehameha/ Changes needed

* We need to change the attitude of leadership pressure from outsiders

(1) b. Historical Premise for the Existence of Kamehameha Schools

5. OverviewSome two millennia ago, Polynesian voyagers discovered and settled the islands of Hawai‘i, giving birth to theHawaiian culture. Centuries of innovation and refinement enabled this culture to attain some of the highest levels ofachievement known in the Pacific. A conservative estimate indicates that the native Hawaiian population may havetotaled 400,000 prior to foreign contact. However, recent studies show the likelihood of a much higher number ofinhabitants as evidenced by the agricultural and aqua cultural infrastructure which had a carrying capacity capable ofsupporting between 800,000 and 1 million people.

6. Western InfluencesThe initial impact of Western intervention was traumatic. New diseases ravaged the population. Between 1778 whenCapt. Cook arrived, and 1823 when a census was taken by American missionaries, the Hawaiian population haddropped from 400,000 (conservative) to 132,000. By 1853, the native population declined further to 70,000. Inaddition, 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 inisolation for nearly 2,000 years.

In an effort to stabilize and maintain Hawai‘i as a sovereign nation, the Hawaiian monarchy created social and politicalalliances with royalty and heads of state from throughout the world and ratified treaties with foreign governments. Itestablished constitutions that it hoped would protect the Hawaiian kingdom from foreign control. It was precisely thesehistorical circumstances that inspired Ke Ali‘i Bernice Pauahi Bishop to establish Kamehameha Schools in 1884. Itwas 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, andHawai‘i’s last monarch, Queen Lili‘uokalani, Pauahi’s hänai sister, was unlawfully overthrown. By this time, thepopulation had dwindled to about 40,000. Though opposed by the majority of Hawaiians via petition, Hawai‘i wasannexed as a territory of the United States in 1898. Over a century later, the legality of this action continues to raisequestions in contemporary times.

Downward SpiralFrom the turn of the 20th century to the dawning of the 21st, Hawaiians endured a hundred years of forced assimilationinto mainstream American culture and lifestyle. Despite indications that the Hawaiian kingdom was one of the mosthighly literate nations in the world in the latter half of the 19th century, the Hawaiian language was banned from thepublic and private school systems in 1896 and it remained an unrecognized language by the government for nearly acentury. The English-only legislation was among the most destructive colonial acts against native Hawaiians -- itresulted 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 remainedthrough statehood in 1959.7. Toward Cultural Stability: Restoring the Values, Soul and PsycheIn the years following statehood, a surge in tourism and an influx of new residents drastically altered the social andnatural 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 Hawaiiansto hold fast and reconnect to their cultural roots found in the environment, in themselves and in their past. Hawaiianlanguage, arts, values, perspectives and socio-political activism, became widespread – it was an era of great culturalpride. 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 bedisproportionately represented in social statistics regarding poor health, unemployment, incarceration, education, andso forth, they also remain, for the most part, culturally illiterate as a people and are generally disconnected from theirancestral heritage and lifestyle on a daily basis.

Moreover, the values and practices of our ancestors shaped by an island home and subsistence economy, nurture anunderstanding of the need for sustainable resource management and of the importance of placing community benefitsabove self-interest. These values are as or more relevant in the 21st century as they were when Polynesians made theirfirst 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 fornative 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 theiraccess to resources, their positive feelings of self and group esteem, their sense of identity, and grounding in their ownnative culture.

Collectively, these form an important catalyst for the success and the rightful advancement of Känaka Maoli, nativeHawaiians, in their own homeland in the 21st century. Kamehameha Schools, by virtue of its history and educationaland cultural mission, is committed to the education of native Hawaiians not simply for education’s sake, but ultimatelyto 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 inan 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 asa 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 andexemplifying 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 evaluation10/2002

d. Hawaiian Culture At Kamehameha Schools

A Position Paper Submitted by the Hui Ho‘ohawai‘i Assembly to the Kamehameha Schools Board of Trustees, ActingChief 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 inthe 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 connectedto the pae moku (island chain) of Hawai'i. Hence, references to the past and to locations in Hawai‘i are important waysHawaiians 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 reestablishHawaiian culture, in essence, implies that we are working toward a state where Hawaiian lifestyle becomesnatural, 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, isnot 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 architecturalachievements, and much more. But the Mayan civilization is not a living culture, it no longer exists. There is novibrant community that defines the Mayan people, today. In our case, we have a lot of knowledge about the Hawaiianculture, and there has been much emphasis placed on the learning of cultural information. However, there isconsiderable difference between “knowing about” a culture (i.e., as in the Mayan case) and participating in a living andbreathing culture. Hence, to truly perpetuate Hawaiian culture, we must look at the social and cultural vibrancy of ourpeople, and not focus on knowledge acquisition alone.

Hawaiian culture is alive when people representing a wide range of Hawaiian cultural beliefs, behaviors and practicescoexist and interact together as a way of life. When this occurs in a fertile environment, that is, an environmentsufficiently versatile to foster interactivity among a broad range of cultural elements, culture can become dynamic andvibrant 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, ofHawaiian culture. For example, when we refer to Hawaiian language, hula, farming taro, or sailing a canoe in isolationfrom their larger cultural context, we need to constantly remind ourselves that none of them is Hawaiian culture, per se.

Hawaiian Subcultures

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

Briefly restated, the existence of Hawaiian culture requires: 1) a wide range of cultural beliefs, behaviors andpractices characterized as Hawaiian, and, 2) interactivity and coexistence among those cultural elements to forma way of life. The survival of Hawaiian culture is dependent on fertile environments that accommodate a widerange of cultural elements and promote coexistence and interactivity.

To the degree they encompass a range of cultural interactivity in fertile environments within their own specificdomains, certain Hawaiian cultural practices can and have developed into subcultures. Hula and Hawaiianlanguage learning represent thriving subcultures that exist as independent entities.

range of cultural experiences that involve history, culture and the arts. There are thriving communities that maintain thepractice of hula and Hawaiian language; both elements possess the necessary attributes for survival. However, theyare "subcultures." They do not constitute "Hawaiian culture" by themselves, they are simply parts of a much greaterwhole.

"Elements of Culture" VS. "Culture"

While there are many examples of the perpetuation of "Hawaiian cultural elements" in our community, there aresurprisingly few examples of the perpetuation of "Hawaiian culture." That is to say, there are few fertile environmentswithin 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 andthroughout 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-basedcharter schools (e.g., Hälau Kü Mana, Kanu o ka ‘Äina, etc.) have created very fertile environments where Hawaiianlanguage, biology, farming, English, fishing, history, math, kapa-making, economics, poi-pounding, astronomy, hula andmore, consistently interact to form a Hawaiian lifestyle for students, staff and the administration. Näwahïokalani‘öpu‘u isa stellar example of a very fertile environment that promotes an indigenous Hawaiian worldview (honua mauli ola) andoperates entirely in the native Hawaiian language. Kamehameha Schools Hawai‘i Campus at Kea‘au, while its academicstandards are aligned with western paradigms, has established itself as a learning community with a Hawaiian culturalfoundation. This is evidenced in the fairly high degree of cultural interaction at all levels, and is supported by itsculturally 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 arelike 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 behappening on a greater scale to affect a much larger population of native Hawaiians, and non-Hawaiians, as well. Suchkïpuka 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 theseefforts.

Why Aren’t We Creating More Fertile Environments?

Why is there an overwhelming amount of attention on preserving individual elements of Hawaiian culture and verylittle attention on creating environments where those elements can come together to form a dynamic Hawaiian culturalwhole?

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 ofsociety, this ‘ohana network served as a critical socio-cultural support system. However, western interventiondismantled 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 indigenoussocio-cultural support system has left most native Hawaiians culturally depauperate. With increasing westernencroachment 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 atrauma victim, Hawaiians are so busy trying to stop the bleeding that they are often unable to address other vitalfunctions key to the survival of their culture.

Statistically, just keeping Hawaiians alive is a task in itself. But is physical survival enough? The Hawaiiancommunity says, “No.” A key part of their survival and well being is remembering who they are: their identity, theirancestral connections to the land and their way of viewing the world. Hence, "preservation" and "perpetuation ofcultural elements" alone are insufficient. If Hawaiian culture is to survive, Hawaiians need to be "reassembling" theirculture and piecing themselves back together. To do this, they need culturally fertile environments where they canregenerate 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 awestern worldview. Over time, both Hawaiians and non-Hawaiians alike have become used to seeing Hawaiianculture broken up into sections like units in a history textbook, or like showcases in a museum with brief captionsbelow each exhibit. Hawaiians have become accustomed to framing their history in reference to the arrival offoreigners and foreign events and not as a dynamic continuum of Polynesian achievement over the course ofmillennia. And, sadly, some have come to accept the flawed notion that the deterioration of Hawai‘i’s indigenousculture was inevitable – simply a natural course of events for inferior ways of life. As a result, it simply does notoccur to many Hawaiians that it is even possible to create a cohesive cultural existence as an indigenous people inthe 21st century.

The lack of cultural connectedness and a clear vision for the Hawaiian people may preclude the application ofinnovative and creative thinking. The reestablishment of Hawaiian culture may heighten feelings of inadequacy amongculturally 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 societymay be beyond the thinking of some leaders in the Hawaiian community. Instead, there is the strong misconceptionthat simply funding "something Hawaiian" (or in KS nomenclature, 'Ike Hawai'i) is somehow perpetuating theindigenous Hawaiian way of life. Lastly, it is much cheaper to fund an activity or a program than it is to rebuild aHawaiian 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 ofHawaiian culture and the cultural well-being of native Hawaiians. This would be analogous to purposely implying thatsomeone 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 watchesbreathtaking 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, itthinks that the Hawaiian language has been saved. Likewise, when people flip through the Kamehameha Schoolsstrategic plan, see an ad for Pauahi's Legacy Lives, watch I MUA TV or tune in to the Song Contest, the impression isthat Kamehameha Schools is doing a lot to perpetuate the way of life of the indigenous people of Hawai‘i. Generallyspeaking, public perception may be that Hawaiian culture is strong and on the upswing, when in reality its prognosisfor 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 areopportunities 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 unofficialcultural kïpuka where limited numbers of students, staff and community members can have brief Hawaiian culturalexperiences.

At the same time, members of the Kapälama Campus community report that daily life at Kamehameha essentiallyreflects 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, andlarge-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 practicesand 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 inbusinesses throughout the U.S. mainland. Generally, both Kapälama and Kawaiaha‘o seem to cultivate western culturewell.

With nearly the entire student population of all KS campuses, as well as KS’ community-based target audiences beingancestrally Hawaiian, and given the fact that the resources to found the Schools were bequeathed by a Hawaiianchiefess to improve the conditions of her severely disenfranchised native Hawaiian people, there is reason to concludethat the overall range of Hawaiian cultural elements, practices and cultural interactivity at Kamehameha Schools isalarmingly low.

There is a strong desire within the Kamehameha community for KS to maintain a certain “Hawaiianess.” Towards thisend, there are conscious attempts to integrate the significantly more dominant western sphere with the considerablyless-defined Hawaiian sphere. The results are mixed. On the upside, Hawaiian cultural consciousness has been raisedconsiderably. KS sponsors a number of activities and programs that deal with elements of Hawaiian culture for thebenefit of students, staff and the greater community via a variety of media. This is by no means a new endeavor; therehave been key individuals and model programs over the many decades that have fostered appreciation and respect forHawaiian culture even during eras when doing so seemed less important to the community. Today, there are increasingnumbers of culturally literate people who advocate for, and serve as resources in, departments and offices throughoutKawaiaha‘o Plaza, Kapälama Campus and elsewhere within the institution. Land Assets Division, which, in its formerstate, ran a solely revenue-driven operation, is now beginning to promote indigenous concepts of environmentalstewardship as well as foster a community-oriented lifestyle of native Hawaiian resource management. While thepresent cultural environment is still inconsistent and much work remains to be done, the drive to do more Hawaiianthings 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 perceiveto be cosmetic approaches to Hawaiian culture. For example, the Schools’ strategic plan directs that attention be givento ‘Ike Hawai'i (Hawaiian cultural knowledge), but no plan or mechanism is in place to guide, assess or project a visionfor Hawaiian cultural outcomes at this time. A campaign on Hawaiian values has raised community consciousnessregarding a selective group of Hawaiian concepts. However, the institutional messages sent to both internal andexternal audiences, as well as KS' overall climate, are often perceived as inconsistent with the Hawaiian values andvirtues 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 popculture. Many students at the Kapälama campus perceive Hawaiian language and cultural practices as somewhatforeign and some are unable to articulate attributes of their own Hawaiian heritage and identity when called upon to doso, 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 culturalmovement.

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 promotesthe holistic interaction and coexistence of a wide range of Hawaiian cultural beliefs, behaviors and practices to forma cohesive and viable native Hawaiian way of life for the indigenous people of Hawai'i. In short, Hawaiian cultureis 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 thepracticed 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 inall worlds. (See Nä Honua Mauli Ola: Hawai‘i Guidelines for Culturally Healthy and ResponsiveLearning 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 Centersa. 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 aconsiderably 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 ownindigenous culture, which is more aligned with righting past injustices against Hawaiians. Cultural centersand their programs will help to reestablish the socio-cultural support system that was historically underminedby westerners

d. KS should consider the fact that even if it wins the two currentadmissions lawsuits, more suits are likely to come. The continued lack of a Hawaiian cultural base atKamehameha 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 beallowed 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 thelifestyle of the indigenous people of Hawai‘i. This will tend to attract high numbers of native Hawaiianapplicants to the Schools, thus enabling KS to still address the target audience Pauahi intended, yet be inlegal compliance.

5. Kapälama Campus Hawaiian Cultural Revitalization, HCCP Discussion

Questions XIX. Responses

A. 1. What would make Kapälama Campus aHawaiian place?

• Everyone behaving with ‘ano Hawai‘i—not only knowingHawaiian philosophy, values and practices, but acting uponthem; 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 haveclassrooms outside, where the students learn about weatherand plants by walking around and feeling those things.Considering the current physical make-up of our school, thiscampus could be made more Hawaiian by providing ourstudents, faculty and staff with a place that they can go to, tolearn and “be” Hawai‘i. . . HCC

learn and “be” Hawai‘i. . . HCC

• If the campus were organized in a way that enabled allmembers of the community to interact like an ahupua‘a.There should also be a common gathering place, other thanKekühaupi‘o that would enable the practice and support ofHawaiian activities.

• Using Hawaiian Language where ever and when everpossible.

• Leadership proficient in language, values, practice andprotocol.

• Finding and increasing ways to teach through culture ratherthan teach about culture.

• Reinstating and practicing traditional observances.

• Incorporating traditional spirituality along with currentChristian spirituality.

• Instilling traditional values relating to deep respect for place,property, teachers and kupuna.

• Opportunities to engage in practices, protocols andexperiences. Do it Hawaiian whenever there is the need to dosomething.

• Everyone learn the importance of mo‘oküauhau, learn theKamehameha family genealogy and the connection to KSlands.

• We need to display Hawaiian art all over the campus: smallpieces and large, three dimensional and flat, functional andfanciful, traditional and envelope-pushing, awesome and god-awful, in places obvious and secluded, indoors and out,expected and unexpected. Some of these pieces should bepart of a permanent and ever-growing collection, othersshould 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 makeHawaiian art (as with Hawaiian language and Hawaiianintellectual activity of all kinds) central to campus life:unavoidable, inescapable, ubiquitous, and alive. This, when ithappens, will reflect a campus-wide commitment to thevibrancy of Hawaiian culture. The current absence ofHawaiian art at Kapälama (except, of course, behind glasscases and in the few and far between kïpuka of enlightenedthinking) contributes much to the still non-vibrant, still non-

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 makeHawaiian art (as with Hawaiian language and Hawaiianintellectual activity of all kinds) central to campus life:unavoidable, inescapable, ubiquitous, and alive. This, when ithappens, will reflect a campus-wide commitment to thevibrancy of Hawaiian culture. The current absence ofHawaiian art at Kapälama (except, of course, behind glasscases and in the few and far between kïpuka of enlightenedthinking) 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 withHawaiian plants: the laua‘e beds at Konia Circle, the ‘äkia atthe Heritage Center, and the ‘öhi‘a lehua on the slope aboveKekühaupi‘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 notof source. A concerted effort to replant the campus in nativeswould go far to soften its plantation-manager’s ambience, butwe need, in the long term, to move beyond the kind ofornamental Hawaiian landscaping that is designed, installed,and maintained solely by people who are hired to do thesethings. If the campus is to be a Hawaiian place (as opposed toa showcase of Hawaiian plants), then we Kapälama pono‘i –students, parents, alumni, staff-have to turn our palms downand share responsibility for an actual reciprocal relationshipwith the land. The thinking of Kumu Hans’ mäla ‘ai at Keöuaneeds to be nurtured and adopted system-wide. We need mälaof this sort in every place possible-places where we plant andtend palapalai, lehua (any maybe maile!) aslei plants, placeswhere we plant and tend koa for Kamehameha canoe-makersyet unborn, places where we learn to propagate ‘iliahi fromseed, places where we grow and investigate the medicinalproperties of ‘uhaloa and other kinolau of Kamapua‘a.Attention needs to be given, as well, to the transformation ofoutdoor spaces into thinking-gathering-working-interactingplaces. Places small and larger, informal and less informal,covered and uncovered. Places conducive to learning butremoved from conventional western learning environments.All told, these mäla and o‘io‘ian (shaded resting, stoppingplaces) will demonstrate a campus-wide commitment tonohona Hawai‘i, to a vibrant sense of Hawaiian culture inwhich ‘äina is central to sustenance and learning-not justornamental, not just pretty scenery outside the classroom

properties of ‘uhaloa and other kinolau of Kamapua‘a.Attention needs to be given, as well, to the transformation ofoutdoor spaces into thinking-gathering-working-interactingplaces. Places small and larger, informal and less informal,covered and uncovered. Places conducive to learning butremoved from conventional western learning environments.All told, these mäla and o‘io‘ian (shaded resting, stoppingplaces) will demonstrate a campus-wide commitment tonohona Hawai‘i, to a vibrant sense of Hawaiian culture inwhich ‘äina is central to sustenance and learning-not justornamental, not just pretty scenery outside the classroomwindow.

2. What would make Kamehameha Schools a Hawaiianschool?

• Same as above but applicable to the entire institution:Everyone behaving with ‘ano Hawai‘i-not only knowingHawaiian philosophy, values, and practices, but acting uponthem; also having opportunities to practice them.

• Hawaiian students (we need to support every effort to keepKamehameha a school for Hawaiians, as well as a HawaiianSchool)

• Hawaiian Mana‘o-School mission and curriculum shouldreflect the needs of the students and community that we serve.Teachers, administrators and support should be familiar withHawaiian values and customs to better teach the students.

• Hawaiian Language-needs to be treasured and languageeducation needs to be supported at all levels (accommodatingstaffing needs to educate every child in our ‘ölelo makuahine)

• If the mentality of administration, faculty, and staff had amore Hawaiian perspective regarding the purpose andobjectives of the school’s programs. (i.e. The KamehamehaSchools Leadership program should concentrate on HawaiianLeadership, with student leaders being able to greet and hostdignitaries following Hawaiian protocol.)

• Using Hawaiian Language where ever and when everpossible.

possible.

• Leadership proficient in language, values, practice andprotocol.

• Staff development on Hawaiian values and philosophies sothat Hawaiian views and priorities become the focus in anydecision making process.

• Promoting and engaging in experiences to participate inHawaiian practices, protocols, and customs.

• Staff development to learn Kamehameha family genealogy,the genealogy and lineage of KS lands, and the importance ofknowing one’s own genealogy.

• Supporting, valuing and elevating Hawaiian ways over theWestern corporate. Example: value and elevate the käkouwork over the individualistic.

• Build that connection with the ‘äina. It is this place that hasmade us who we are. As Polynesians who first set foot onthis ‘äina, it was the 90% endemism found on these islandsthat shaped the Hawaiian. It is these lands, the winds, rains,plants and animals that make us unique, and make usHawaiians.

3. How do the HCCP mission/vision statement, “Ensuring aVibrant Hawaiian Society” relate to the discussion of KSbecoming a Hawaiian school?

• It is a vital component-life is vibrant, our society needs to bealive-doing, being, becoming, birthing, creating for thepresent and future.

• This mission statement is the backbone of all that we hope toaccomplish here at the school. More emphasis is put onstudent outcomes with respect to the long term good it will dofor that individual as well as for the Lähui Hawai‘i.Graduates will know their history, language and culture; andperpetuate it through their actions after they leave the school.This pride in themselves and their culture will carry over intoany profession the decide to pursue, always rememberingtheir roots and giving back.

their roots and giving back.

• If the mission/vision of the HCCP is accepted by the entireschool community, there will be a different focus for thestudent that would align with the goals of the school. (Body,Mind, Spirit, World) Students will know who they are asHawaiians and with this strong foundation is able to takeprogressive 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 driveKS to its destination. The vision of its leaders, the na‘auao ofits members, and the commitment of all, are not found in anyother KS group.

• HCCP is the piko of our cultural resurgence. It can beconsidered the facilitator of all cultural practices on campus.HCCP can be used as a resource for those who seekinformation or wish to share information.

• The role of the HCCP is to ensure that all levels of ourinstitution are willing to take steps to ensure that themission/vision is carried out for the benefit of the Hawaiiancommunity that Kamehameha Schools serve.

5. What would make Kamehameha Schools a Hawaiianorganization system-wide?

• HCCP needs to continue pushing the envelope, along withother KS groups and individuals. The vision and commitmentof the decision-making, budget-controlling leadership is vitalin providing paths of possibilities. They are generally out oftouch, so others need to prod then and be ready to kökua &käko‘o.

• Understanding of Nohona Hawai‘i. Hawaiian leaders withHawaiian mana‘o.

• To develop a system-wide Hawaiian organization steps needto be taken to ensure that all members of the institution agreewith the statement that “Kamehameha Schools should be aHawaiian School.” If this statement is agreed upon, thensteps can be taken at every level of the institution to ensureKamehameha Schools is fulfilling its kuleana of “Ensuring aVibrant Hawaiian Society.”

with the statement that “Kamehameha Schools should be aHawaiian School.” If this statement is agreed upon, thensteps can be taken at every level of the institution to ensureKamehameha Schools is fulfilling its kuleana of “Ensuring aVibrant Hawaiian Society.”

• Hawaiians in leadership roles.

• Leadership adept and proficient in all aspects of Hawaiian lifeways/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 andleadership. We don’t look to the continent for the answers oras the model.

• Record our current events through mele and mo‘olelo ma ka‘ölelo makuahine. We are the history makers, let’s leave arecord of our events and deeds as our küpuna did for us.

• We treat each other, staff, teachers, students, alumni, etc. asfamily members. We work together and care for one anotheras a family.

• We make our work environment a healthy place. Slow down;make sure family, friends, spirituality, fun are a priority, notsecond to our corporate nature.

• We develop a relationship with our ‘äina, both KS ‘äina, andthose places which are special to us as individuals.