No matter where you go in Hawaiʻi, the Hawaiian language, or ʻōlelo Hawaiʻi, is sure to be found. Whether in expressions like “aloha” or “mahalo”, songs like our state anthem “Hawaiʻi Ponoʻī”, or in the names of the places we live, work and play, like “Kealakekua”, “Keālia” or “Waiākea”, Hawaiian is a part of our daily life. Today, you can watch Hawaiian-language programs on ʻŌiwi TV or hear ʻōlelo Hawaiʻi on radio stations like KAPA, KHBC or KWXX. And, with Hawaiian being an official language of the state of Hawaiʻi, and with the number of speakers and learners of ʻōlelo Hawaiʻi having increased tenfold between 2000 and 2010, it is imperative for the State of Hawaiʻi and the Department of Education to make the learning of Hawaiian language a requirement for all public school students.
Prior to 1896, ʻōlelo Hawaiʻi was not just a native language. It was also the national language. Most people who lived in Hawaiʻi, whether they were native Hawaiian or not, read, wrote and spoke in Hawaiian. Between the 1840s and 1890s, the Kingdom of Hawaiʻi had a literacy rate of 90% and ranked second in the world only to Scotland – surpassing even the United States, Great Britain and France. In 1896, however, the Republic of Hawaiʻi passed Act 57, which ordered all public and private schools recognized by the government to teach all subjects in the English language; although, these schools were free to use a secondary language alongside English. While Act 57 did not “ban” the use of the Hawaiian language, it created a social stigma that led to the suppression of the language well into the twentieth century. Even the Kamehameha Schools, an institution for native Hawaiian children, began to suppress the use of the language by punishing and even...
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... the language is death. Words can heal and words can destroy. This is how this ʻōlelo noʻeau, or Hawaiian proverb, is interpreted in the famous book ʻŌlelo Noʻeau: Hawaiian Proverbs and Poetic Sayings by Mary Kawena Pūkuʻi. But, on its website, the ʻAha Pūnana Leo states, “…a contemporary translation for this proverb is, in the Hawaiian language we find the life of our race, without it (the Hawaiian language) we shall perish.” In other words, unless we know our language, we cannot fully know our culture, history or traditions. Of course, a change cannot happen overnight. It may take several years for our public schools to be able to successfully implement a Hawaiian language curriculum. But, can you imagine, if we were to take the necessary steps towards achieving that, how far we will go in the preservation and perpetuation of the Hawaiian language and way of life?
Lisa Delpit’s book, “The Skin We Speak”, talked about language and culture, and how it relates to the classroom. How we speak gives people hits as to where we are from and what culture we are a part of. Unfortunately there are also negative stereotypes that come with certain language variations. There is an “unfounded belief that the language of low income groups in rural or urban industrial areas is somehow structurally “impoverished” or “simpler” than Standard English” (Delpit 71). The United States is made of people from various cultures and speak many different variations of languages. As teachers we must be aware of some of the prejudices we may have about language and culture.
Often times, the history that is being told is one of Hawaiian weakness, and defeat. The Bayonet Constitution of 1887, the Overthrow of 1893, and the Annexation of 1898, are all often used as examples of moments of powerlessness in the Hawaiian Kingdom. What about all history prior to, in between, and after, these major dates? Surely, it did not just disappear. In the last few decades, Hawaiian history has changed dramatically due to the works of many Hawaiian historians. The history that was lost has been found, and new discoveries are still being made. Hawaiʻi’s history is a story of resistance, pride, and unity. Included within this history is a man named Robert William Kalanihiapo Wilcox. Wilcox was a revolutionist, and a leader, but he enjoyed being a politician the most. Wilcox was the beacon of hope that helped guide the people of Hawaiʻi through darkness. Wilcox was and still is today a symbolic figure in Hawaiʻi’s political history.
“Standard English was imposed on children of immigrant parents, then the children were separated from native English speakers, then the children were labeled “inferior” and “ignorant” (Hughes 70) because they could not speak Standard English. In addition to feeling inferior about their second language skills, these students also felt inadequate in regard to speaking their own mother tongues” (qtd in Kanae)
A small company of thirty-four New England missionaries came to Hawaii between 1820 and 1930, were the first modern immigrants. (Lind p.59) Missionaries were powerful agents of cultural destruction, coming to Hawaii to settle and teach their ways and beliefs. Bloodthirsty priests and despotic chiefs had ruled one reason for missionaries arriving and settling in Hawaii, due to the fact that they believed ancient Hawaiians. (Trask p.14) Bringing along cultural havoc by establishing a western style educational system, which included the first textbook as the Bible. The most critical change was in the use of language as a tool of colonization. Language had once been inseparable from the Hawaiians and their history by communicating their heritage between and among many generations, now came to be used as the very vehicle of alienation from their habits of life.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
Hawaiians should have rights to their own land and not let foreigners disrupt their daily habits and life. If a foreigner takes allegiance to Hawai’i they not only have the accessibility of a citizen but also the perks that go with citizenship. Foreigners would be able to marry the women of Hawai’i while they have wives back home in their previous motherland. Foreigners that are aiding to Hawai’i can stay as aliens and be just as effective. There is no need for them to gain citizenship and take an oath of allegiance for their help. If a foreigner wants a piece a land all he needs to do is take an oath of allegiance and he is able to have a piece of land. If too many foreigners enter Hawai’i, their culture will take over. The majority will consist of the foreigners and their government will take over. Too many foreigners will cause much more damage to the native Hawaiian population. The number of full Hawaiians will decrease if foreigners continue to enter the island of Hawai’i.
What is one thing that stands out in most peoples’ minds when they think of Hawaii? Most people would probably say the hula dance. The hula dance descended from, or can be traced to Polynesia and India. The Hula was a form of poetry for the Hawaiians in all of its sacred and ceremonial forms.
Racism in Hawaii has caused various issues, and one of them is racial tension. It states that “ some say…”[there are]”...racial tensions between the islands white community and native hawaiians” (Hansen, paragraph 3). Well, in history, it was quite difficult for most of the
Jovik, Sonia P. and James O. Jovik. (1997). “History.” Atlas of Hawaii. Honolulu: University of Hawaii Press, p.408.
Crawford, James. Effective Language Education Practices and Native Language Survival. Reyhner, Jon. Montana:8m (NALI) Institute, 1990. Print.
While walking down the beach, the white, warm sand mushes between your toes. The sun’s radiant rays beam off your glowing skin. The sound of waves crashing blocks out the external world. There is no other place like the gorgeous tropical islands of Hawaii. The wide range of flowers, cuisine, and wildlife makes it one of the most picturesque places on Earth. It also leads the United States with the highest racial minority rate making it the most diverse state. However, there are numerous hidden dangers of Hawaii, and not all ethnic groups get along causing sharp tensions across the island.
Ii, John Papa., Mary Kawena Pukui, and Dorothy B. Barrère. Fragments of Hawaiian History. Honolulu: Bishop Museum, 1983. Print.
...e" (Trask xix). This incident beautifully illustrates and signifies tourism's impact in American society. Like most Americans, this woman uses a discourse that has been shaped by tourist advertisements and souvenirs. The woman's statement implies that Trask resembles what the tourist industry projects, as if this image created Hawaiian culture. As Trask asserts, Hawaiian culture existed long before tourism and has been exploited by tourism in the form of advertisements and items such as postcards. Along with the violence, endangered environment, and poverty, this exploitation is what the tourist industry does not want to show. However, this is the Hawai'i Haunani-Kay Trask lives in everyday. "This is Hawai'i, once the most fragile and precious of sacred places, now transformed by the American behemoth into a dying land. Only a whispering spirit remains" (Trask 19).
...Hawai`i’s economy is very dependent on tourism, however many locals are possessive of their land, and as they stereotype tourists, many do not accept others as they have a unity for their own. Numerous individuals feel the desideratum to fit the local stereotype because they prefer not to be labeled as a “haole”. It becomes tough and rather intense for an individual, because becoming haole betokens that you forgot and disregarded the local or Hawaiian quality values and ways of routes, as well as the flowing stream of life in the islands. We need to remind ourselves that regardless of where we emanate from, our skin tone, race, physical characteristics, and so forth, everybody ought to acknowledge just for who we/they are and treat one another like 'ohana and show "aloha", and subsequently, we can determinately verbally express "This is it. This is Paradise" (33).