Honua

**Honua -** Land, earth, world; background, as of quilt designs; basic, at the foundation, fundamental


The literature review originals


 * ~ **Topic** ||~ **Resource/documents** ||~ **Mana'o** ||
 * **Education, Indigenous** || [[file:SPI_StateInternalCtrPgs.pdf]] He Nuʻukui Lāhui
 * **Education, Indigenous** || [[file:SPI_StateInternalCtrPgs.pdf]] He Nuʻukui Lāhui

The “Lāhui Vision” consists of statements that project a big picture of Hawaiian vibrancy. Its purpose is to help Kamehameha School leaders, staff, and students chart the course of success for people of Hawaiian ancestry by connecting our actions in education and business to a larger, comprehensive vision of Hawaiian well-being. (similar to our KS education WEO - working exit outcomes for our students, but for our adults and other non-campus programs, including lands) || ===Vision Statements=== As a **vibrant** Hawaiian Society, that includes all people who share and actively support this vision, we… 1. Live in a spiritual world of great richness and complexity. 2. Demonstrate the kuleana to mālama ‘āina for Ka Pae ‘Äina ‘o Hawai‘i and support other efforts throughout the Pacific region and the larger global community. 3. Are supported by ‘ohana that are nurtured by and contribute to a larger community network. 4. Are committed to ensuring the health and well-being of nä känaka, ka ‘ohana, ke kaiaulu, ka lähui, and kö Hawai‘i Pae ‘Äina. 5. Express ourselves in our ‘ölelo makuahine. 6. Foster various behaviors, practices, and perspectives consistent with and contributing to a Hawaiian worldview. 7. Convey our own histories in our own voices. 8. Express ourselves through our artistic traditions. 9. Reflect our ancestral heritage daily. 10. Are creative, innovative, and firmly rooted in tradition. 11. Lead and control our own governance and institutions. 12. Facilitate learning that enables the highest levels of human achievement. 13. Are committed to enhancing the socio-economic conditions of our people. 14. Are engaged in sustainable economic activities that enhance the well-being of our people. 15. **Actively communicate, engage, and exchange with the** As part of the framework for creating the Alana Project - these vision statements, in order to be connected to the Lāhui vision needs to be a seamless and integral part. For example, if #2 is seamless, then teachers need to go on huakaʻi and provide service in these places as well as be informed about other projects going on (world wide voyage) as well as in other areas of the world. || The reason why I must be an evaluative thinker while creating this program. Is the program creating incentive to change? Tell me the timeline. Trajectory of impact (Key questions to consider in planning health equity solutions) - personalize for my situation. || || This study is about Indian tribes getting together to create their own evaluation tool based on an indigenous process of community knowledge sharing.
 * global community.**
 * **Evaluation, Developmental** || [[file:DefiningIndigenousEvaluationFramework_LaFrance-NicholsNov2010.pdf]] || Problem space - solution space - gives a nice graphic and evaluation questions that can be changed to my context
 * **Evaluation, Indigenous** || Indigenous Evaluation Framework

Similar to Kana'iaupuni's CBE rubric || || Again looking at indigenous evaluation || || short paper for presentation at conference, talks about scaffolding, a baseline general piece to use in lit review || @http://www.brianhoey.com/General%20Site/general_defn-ethnography.htm || This blog post lays out ethnography succinctly the intent is to provide a detailed, in-depth description of everyday life and practice. This is sometimes referred to as "thick description"-- a term attributed to the anthropologist Clifford Geertz writing on the idea of an interpretive theory of culture in the early 1970s (e.g., see //The Interpretation of Cultures//, first published as a collection in 1973). || || Heipua showed us how she used artifacts to help her interviewees to describe their experiences. || http://krex.k-state.edu/dspace/bitstream/2097/447/1/RogerCaswell2007.pdf || Dissertation on defining the magic by pulling out themes that create the positive transformation of teachers." || || Teachers use moenaha as a framework for their planning || || "Inherent in the 4MAT System are two major premises: 1)people have major learning styles and hemspheric (right mode/left-mode) processing preferences; and 2)designing and using multiple strategies in a systematic framework to teach these preferences can improve teaching and learning." (31) || ||  || for Kahuawaiola, we have adopted and adapted the 9 pathways (Nā Ala ʻIke) as program goals for teacher education.
 * **Evaluation, Indigenous** || Improving Indian education through evaluation
 * **Evaluation, Indigenous** || Improving Indian Education through Indigenous Evaluation
 * **Evaluation, Indigenous** || Improving Indian Education through Indigenous Evaluation
 * **Research methods** || Ethnography definition
 * **Research methods** || Arts-informed research
 * **NWP influence** || Teacher transformation due to NWP SI
 * **Moenahå** || Dissertation research on Kahua program - new teacher induction
 * **4Mat** || Using the 4Mat System to Bring Learning Styles to Schools
 * || Effects of 4MAT
 * **CBE** || [[file:NHMO2_9CulturalPathways.pdf]] || Shared by Makalapua:

@http://www.olelo.hawaii.edu/olelo/nhmo.php || "While the inclusion of multicultural literature, including Hawaiian literature, is common in the modern American literature classroom, traditionally the starting point for discussion and analysis of any piece is from a Western theoretical perspective. The premise of this article challenges this Western/universal frame of reference by introducing the //Kanaka Maoli// (Native Hawaiian) concept of//makawalu// (having eight eyes), which establishes an indigenous foundation for studying literature. Makawalu emphasizes that indigenous students can use “native eyes” and a native paradigm to access and analyze literature; it empowers students by acknowledging and validating the indigenous voice." - abstract ||
 * || [[file:HCIE_Ohana_and_Community_Integration.pdf]] || @http://www.ksbe.edu/spi/PDFS/Reports/CBE/HCIE_Ohana_and_Community_Integration.pdf ||
 * || [[file:UrbanEducationfinalarticle.pdf]] || An exploratory study of cultural identity and culture-based education in urban American Indian students ||
 * || [[file:The scientific method Nintendo and Eagle feathers rethinking the meaning of culture-based curriculum at an Ojibwe tribal school.pdf]] || Rethinking the meaning of culture-based education in an Ojibwe school ||
 * || [[file:To Walk in Two Worlds.pdf]] || Challenging a common metaphor of native education ||
 * **Makawalu** || [[file:Hulili_Journal_2006_LORES.pdf]] || Kaimi and Walter's article on teaching standards, assessment, curriculum through a Hawaiian world view - used as a model for the other teachers