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These mele and moʻolelo support haumāna-centered learning because they connect to identity and culture. They give haumāna real examples of Hawaiians using songs and stories to share feelings, protect what they love, and care for their lāhui. This allows keiki to learn in ways that honor who they are, encourages them to express themselves, and helps them see that their voices are important too.

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It fascinates me that Aunty Nona, like many others of her generation, speak about their time at KS in the negative. It also intrigued me that despite being expelled twice, she had an inner strength to teach at KS later in life. Fortunately, we have two of her great-grandchildren at our own KSH campus so the degree of connection to her moʻolelo is much closer. This is why we learn history both good and bad, to learn from what was done before. The best thing we can do is to improve the bad situation.

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Kamehameha Schools have come an extremely long way since it's beginnings. I am so proud to be here as a kumu during this time period! I plan to continue to honor and celebrate each student's "Hawaiianness" through moʻokūʻauhau, 'ike kupuna, moʻolelo, mele, hula and ʻōlelo noʻeau.

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In the article, Aunty Nona states "Each individual student is so precious and so important. It’s that feeling I get when there’s a little bit of response in the eyes when you strike a little bit of interest in them. I think the biggest key to teaching is letting them know you care about them." As kumu, we can remember that sometimes haumāna respond best to not how much we know, but how much we care.

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He mele no Kāne tells a moʻolelo the water of Kāne, all forms of water are still where the were originally found wā kahiko. In the rainbow, clouds, mist, in the earth below our feet, even in the ocean with Kanaloa. These are great examples of what our haumāna can connect to wai in a natural way. When haumāna see/understand we are mostly made of wai and wai flows through everyoneʻs kino, they will feel a deeper connection of what the importance of wai is to our lāhui and ʻāina.

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Issues-Based Learning

These resources have a clear tie to Papa 5 issues-based learning and could empower haumāna in understanding how their agency continues a legacy of protection and malama for wai.

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As we explore with our haumāna the different ʻAliʻi and their contributions to our lāhui, these videos, articles, and moʻolelo can help support students who are interested in learning more. However, for my grade level, the videos would be most appropriate.

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We need to present the dark history of Kamehameha to our students to move the discussions regarding the current issues forward.

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As a PE/Health Kumu, these resources on wai connect to everything we do directly. Exploring these resources has made me think differently about mastery self-assessment tools I am exploring for my haumāna. Using wai as a foundation of mastery self-assessment tools really puts learning at the foundation of all life.

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I could use more videos focusing on the history of ʻaliʻi so that my keiki can independently learn through watching and listening.

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In the interview, Aunty Nona spoke with such grace about the imporatnce of keeping our focus on the keiki, for the keiki...always. Even back then, despite all that was going on to suppress the culture and traditions, gems like Aunty Nona stood her ground with a love that could be seen, heard and felt through all that she did. The why has not changed and it is an important and foundational thing to always remember...all for the keiki.

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The information could be used to give examples of past practices that were "lost" and "regained" so that haumana have an understanding of the impact of people who may not understand or recognize the value of Hawaiian culture making decisions about Hawaii.

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I would love to create books for our haumāna that are written at a developmentally appropriate level (for our littlest learners) so they can truly understand and connect to the stories of important Hawaiian aliʻi, places, and spaces. When keiki see themselves reflected in these moʻolelo, it gives them a doorway into history that feels real and meaningful. From there, they can begin to share their own mana‘o, how these stories connect to their lives today and how they inspire them to act with pride and purpose. By starting with books made for their age, we give even our youngest haumāna the agency to see themselves as part of our story and to carry that ʻike into the present.

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This resource helps me the kumu, to first

know and understand the journey/history Kamehameha Schools has been on with Hawaiian language and hula. My sharing of this 'ike may hopefully inspire our haumāna to deepen their own love, passion, and advocacy for their right to learn them both here at Kamehameha Schools and beyond.

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Wow, I had no idea that Aunty Winona Beamer did not 'olelo hawai'i! It makes sense knowing the generation she grew up. But that didn't stop her from becoming an advocate for our hawaiian culture. What resonated most was her passion for our culture, for the desire to teach others! As kumu it's important to keep the passion. When we teach with passion, no matter what it is the keiki will thrive. Listen to our keiki & we will know what they need. We can adjust & learn so that we can provide better for them.

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By allowing our haumāna to understand the history of the translation of ʻōlelo Hawaiʻi, and understanding how some of the mana of our words can be lose/not fully translated, it will better allow our haumāna to see our mother tongue in a more extensive light. They will be able to understand the depth of our manaʻo, and maybe get into ʻōlelo Hawaiʻi for more than just language.

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“The true wisdom of a people of any land is only theirs when the history of their homeland is well known to them.”

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Students in Papa 7 will be writing a moʻolelo about the present day by creating an allegory. Kumulipo organisms as concepts and characters that found back again an impeding storm, a quaking earth of outsiders rumbling towards the sacred ground of our kula.

Who will be the hero/heroine? Which akua are going to empower the people?

The students are well aware of this impending threat. The moʻolelo that they will write are going to be their account of present day.

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This reading highlights the importance of being very transparent when talking about our past. Sharing the ugly side of history is just as important for us to holomua.

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"ʻO ka ʻōlelo ke ka ʻā o ka mauli" (Language is the fiber which binds us to our cultural identity). It is important that our haumāna know the history of ʻōlelo Hawaiʻi, particularly the history of ʻōH at KS. I am so inspired by Lydia Kaonohiponiponiokalani Aholo, who was the first Kumu ʻŌlelo Hawaiʻi at KS, and I want our haumāna to also be inspired by those of our lāhui who kūpaʻa ma hope o ka ʻāina, ma hope o ka ʻōlelo.

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The article, "Suppression of Hawaiian Culture at Kamehameha Schools", could not have come at a better time on this day. Recently, with all that is facing our kula, I have been thinking more critically about what I know of our kula, what I think I know, and what I donʻt know. Today, I engaged with haumāna in a deeper dive into the mo'okū'auhau of our kula as a part of our own personal mo'okū'auhau studies. Having conversations with haumāna helped me see that they have the same struggles as I do of what they think they know, and what they donʻt know. The question I am asking myself is as a PE/Health Kumu, how else can help to grow this knowledge and awareness of our kula?

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Three Mana of a Mo‘olelo about Translation

Especially loved the mana'o of incorporating different 'ōlelo noeau into modern storytelling. I will most definitely incorporate the The Decoy Uhu, or How to Tell Someone a StoryWhen They’re Not Listening.

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We are the story tellers of this time, space, and place. We are experiencing the beauty, the struggles, the challenges, the learnings, the blessings, all of it i kēia manawa. It is our kuleana as kumu to help our haumana to digest and understand our history and our current events, and to give them the power to be the story tellers of today for future generations

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The wai resources shared through moʻolelo can support Haumāna-Centered Learning by allowing our keiki to connect deeply to both the cultural and environmental significance of wai. Through issue-based projects, haumāna can investigate real challenges such as water access, conservation, and sustainability in our own community. This approach can empower haumāna to take action that contribute to ʻāina momona, where they can see themselves as leaders of lāhui empowerment.

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Here are possible connections to use with haumāna:

understanding native Hawaiian rights

examining causes and effects that geothermal energy has had on the environment in the past and whether it should continue

teaching haumāna the importance of being educated on issues to make educated decisions that affect both culture, community and environment

exploring how we can be more sustainable to reduce energy use and reliance on geothermal plants

develop debating and forming stances by integrating cultural values and scientific evidence

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Mele are living data repositories for our people. Haumāna deserve to hear the mele of our lāhui, learn the meaning, apply lessons to their own life and experiences, and perpetuate mele and oli for generations to come. Mele is an active practice that supports haumāna-centered learning.