Ed.D. - Educational Foundations

Permanent URI for this collectionhttps://hdl.handle.net/10125/9173

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Dallot as a liberatory cultural and pedagogical practice
(University of Hawai'i at Manoa, 2025) Levine Aquino, Michelle Lazo; Halagao, Patricia; Educational Foundations
This study aimed to understand Dallot, an indigenous epistemological art form, as a culturally sustaining and indigenous methodology and pedagogy that may be used within the classroom to impact Ilokano students to connect with their heritage identity and strengthen their greater sense of self and commitment to the community. Through narrative inquiry, this study examined the experiences and processes of dallot practitioners in the Philippines and diaspora. The findings in this study utilized descriptive and thematic coding to understand the art form, its practice, its methodology, and its pedagogy. Findings include the need for the revival of the art form, connections and community, the values of dallot, the importance of modeling, and the evolution of dallot through blending the practice with modern methodologies. Conclusions from the research provide insights into dallot’s connection to Ilokano and Philippine identity, its importance to culturally relevant and indigenous education, Ilokano and Philippine consciousness, and the importance of its revival through the sharing of its liberatory methodology and practice.
Filipina/o/x Foodways in Hawaiʻi: Liberatory Education, Critical Pedagogy, and Praxis
(University of Hawai'i at Manoa, 2024) Cristobal, Shannon Jaynedie; Tavares, Hannah; Educational Foundations
This research study seeks to both recover and legitimate particular Filipina women's knowledge and epistemologies for education, knowledge that has been silenced, undervalued, and up until recently deemed unworthy of knowing by school curricula. The study centers Filipina/o/x foodways with education, memory work, social biography, critical pedagogy, and praxis. I draw upon a diverse group of scholar-practitioners who are committed to reimagining what education can be and who it serves. In my first article I illuminate how education and food was used as a strategic colonizing tool by American reformers in the Philippines from 1898-1946. I show how those same tools were used by Filipina/o/x laborers on Hawaiʻi’s plantations to resist unjust labor practices and to retain their Filipina/o/x culture & foodways by practicing alternative economies that center around food, food production, sharing, and conscious consumerism. Scholars such as Vincente Rafael, Rene Alexander Orquiza, Dawn Mabalon, and Dean Saranillo’s work informs this study as they explore the ways in which food tells the complex stories and history of Filipina/o/x in the Philippines to the Filipino diaspora. In my second article I examine the ways in which Filipina/o’s used their Filipina/o/x foodways to demonstrate their resourcefulness in order to resist and remain resilient in the face of discrimination and oppression. I look at how food can be an alternative archive with untapped insight into Filipina/o/x stories that go untold and systematically silenced. In establishing my research I utilize standpoint theory and my NAIMAS methodology that centers everyday life of Filipina/o/x’s in Hawaiʻi in order to re-member, reclaim, and reconnect to our Filipina/o/x’s ways of being, knowledge, and epistemologies. Specifically, I examine through a historical and political lens the role of survival gardens, soup/strike kitchens, and selling/sharing (kumpang and uraga economy) stories of food sovereignty. In my third article I look at how Filipina/o/x children in K-12, students in higher education, and community members of all ages can attain and access Filipina/o/x culture, history, and stories through food. By incorporating informal and formal education into multiple ways of learning my aim is to contribute to the prevention and combat of what many Filipina/o/x in the diaspora experience called “identity crisis” linked to generational trauma and a colonial mentality. This work aims to be a decolonial tool for students and teachers in informal and formal education.
Waipahu: An Historical Profile of Education and Community
(1983-05) Munro, Leslie Ann; Educational Foundations
This study covers the history of Waipahu, O'ahu, Hawai'i, from 1897, when Oahu Sugar Company (OSC) built a mill there, to 1982. It outlines the process by which separate ethnic housing camps developed into a single general-purpose community by 1920 and maintained that community until 1959. New residents split post-1959 Waipahu into numerous special-purpose communities. Forces of polarization and integration have worked to both pull the community together and put elements of it in opposition to each other. A major force of integration was the public schools, which both represented the self-serving purposes of OSC and taught the democratic philosophies that helped the immigrants reach the goals that enabled them to confront the plantation. The purpose of this study is to examine the interaction of the three major forces in Waipahu--mill, community, and schools. The primary method of investigation was interviews with the people in Waipahu, supplemented with articles, videotaped interviews, books, government documents, and unpublished sources. The data obtained includes recollections of the informants, cross-checked with each other and validated where possible with published materials and records. From 1897 to 1920, polarization was dominant in the community. OSC situated the itmnigrants in ethnic camps to keep them separate to prevent challenge to the plantation's power. The major polarizing influences of the period were these camps, different languages and heritages, and the goal of many innnigrants to return home. Forces of integration included an emerging pidgin English for communication and similar experiences of the present, such as work, housing, and the plantation store. A group of independent stores formed the nucleus of the emerging town center. The public schools, Waipahu School (1899) and August Ahrens (1916), emphasized Americanization while bringing the younger generation together, forming a bridge to the future and to community. The language schools formed a bridge to the past. Two abortive strikes, in 1909 and 1920, emphasized mill-laborer polarization while beginning to unite the immigrants. From 1920 to 1941, the integrating influences of school, a comnon language (English), a clear town center, and identification with a common work group coalesced into a traditional general-purpose community. The integrative community made possible clear lines of polarization between the immigrant workers and the mill, and that oolarization reinforced the integration. Waipahu High School expanded schooling to the twelfth grade. Serving the needs of OSC, Waipahu High emphasized vocational agriculture and domestic science, while the elementary schools still stressed Americanization. An end to immigration and an increase in mechanization in the 1930's stabilized the connnunity population as well as giving a feeling of permanence to the town center. From 1941 to 1959, integrative forces were dominant. However, World War II added a new dimension of interaction with the larger society, the Territory of Hawai'i. After World War II, mill-laborer polarization manifested in a successful move to unionization, the 1954 Democratic Party victory, and two strikes. These actions and a thriving town with a stable population kept the conmnmity integrated. The schools expanded to include kindergarten, yet post-War enrollment dropped. Education remained primarily traditi.onal, and the high school's continued emphasis on vocational agriculture underlined the mill-school relationship. In 1959, Statehood and the 707 jet ushered in modern Hawai'i. In Waipahu, new subdivisions brought an influx of residents who formed a major polarizing element as the general-purpose commmity became submerged in population which increased by 200%. Schooling expanded--a third elementary school, Honowai, and Waipahu Intermediate School--to handle the increased enrollment. Vocational agriculture was phased out as the mill-school relationship disappeared, but multicultural education, English as a Second Language for the new immigrants, special motivation classes, and other modern innovations addressed the problems of a new polarizing multiplication of special-purpose communities. Leeward Cormnunity College (freshman-sophomore) and West O'ahu College (junior-senior) have expanded education further upward. Today, the general-purpose connnunity remains as a core surrounded by many special-purpose communities.
“Life in a year”: Intercultural exchange experiences of secondary school exchange students and volunteer host families
(University of Hawaii at Manoa, 2023) Sustarsic, Manca; Edwards, Donald B.; Educational Foundations
Youth exchanges have been an important part of the international education landscape in the United States (US). The US government invests in exchanges as a public diplomacy tool to support its foreign policy objectives. This case study examined two government-funded youth exchange programs, Future Leaders Exchange (FLEX) and the Kennedy-Lugar Youth Exchange and Study (YES) programs that were created to promote mutual understanding between Americans and international youth. Through educational and cultural exchange, youth aged 15–19 from Europe, Asia, Africa, and the Middle East, live with volunteer host families, attend high school, learn about American values, leadership, and civic education, and share about their countries with Americans. Drawing upon soft power, geopolitics, biopolitics, cosmopolitanism, and culture learning theory as theoretical perspectives, I examine various layers of the intercultural exchange: (1) geopolitical dynamics and official government rhetoric on a national level, (2) the ways these programs attempt to instill the norms and values on an organizational/programmatic level, and (3) the experiences of exchange participants on an individual level. To this end, my dissertation aims to answer the following research questions: (1) In what ways do the FLEX and YES exchange programs attempt to instill the official norms and values of the program? (2) How do participants experience each aspect of the program and its processes, and to what extent do these experiences reflect program objectives? (3) How do participants experience intercultural exchange within a homestay, and what kinds of interactions characterize their experiences? This qualitative study is informed by the data collected from 2017–2020 through semi-structured interviews with 23 FLEX and YES exchange students from 19 countries, 19 host families, and two local coordinators across four Hawai‘i islands, participant observations, and document review. The findings illustrate the two programs’ explicit efforts to instill the norms and values of American society through well-structured and well-supported programming that allows for the vertical dynamics that shape the enactment of the program objectives. However, there are tensions surrounding the public diplomacy role for both students and host families. The findings also offer a nuanced understanding of the exchange participants’ experiences of culture sharing, relationship building, and personal growth within a homestay, and highlight the tensions that emerged related to hosting in Hawai‘i. While this study demonstrated several positive outcomes of the exchange programs recognized by program participants, it also identified gaps that call for programmatic changes in policy and practice.
Islands of change in Palau: church, school, and elected government, 1891-1981
(University of Hawaii at Manoa, 1982) Shuster, Donald R.; Educational Foundations
This study examined the educative impact of three foreign islands of meaning and change--church, school, and elected government--on Palauan society during the past ninety years of colonial rule, 1891-1981... Using the method of ethnohistory, the writer al
Making Sense Of Teachers’ Initial Steps With The NGSS
(University of Hawaii at Manoa, 2020) Lin, Alvin; Nguyen, Thanh Truc T.; Educational Foundations
Despite the potential of the Next Generation Science Standards (NGSS) to positively impact science education, educators require time and support to learn the standards and their implications for science teaching and learning in the classroom. The Hawai‘i Department of Education adopted the NGSS in 2016. While schools received professional development for the NGSS, little is known about how teachers view the NGSS or are applying the standards in their science teaching practices. In this multiple case study, I investigated how five middle school science teachers in one complex area of Hawai‘i were making sense of the NGSS in terms of their beliefs and practice. Using semi-structured interviews, I investigated teachers' views and beliefs about the NGSS. Through the analysis of teachers’ lesson descriptions, I examined the presence of the three-dimensional elements of NGSS in participants’ lessons. My findings revealed that the five participating teachers attended to the three dimensions more than any of the other conceptual shifts of the NGSS. However, although the three dimensions were present in all participants’ lessons, the three dimensions were seldom present at the appropriate middle school grade level. Participants also expressed a range of conceptions about phenomena when describing the phenomenon in the lesson, which suggests participants have some uncertainty about what phenomena are and the role phenomena play in science teaching and learning for the NGSS. Furthermore, participants from the same school tended to espouse similar beliefs about the NGSS. While the findings should be weighed against the limitations of this exploratory multiple case study, the results of the study may provide useful points for discussion to those interested in supporting teachers and schools with implementing the NGSS in science teaching and learning.
No Ka Hoʻonaʻauao ʻōiwi Hawaiʻi Pono: Ke Kālailai ʻana I Ka Papahana Hale Noho Haumāna Hoʻonaʻauao ʻōiwi Hawaiʻi
(University of Hawaii at Manoa, 2020) Keala-Quinabo, Kona; Kūkahiko, Eōmailani; Educational Foundations
No ka Moʻolelo i Hoʻopōkole ʻia ʻOkoʻa ke ʻano o ke kahua o ka hoʻonaʻauao ʻōiwi Hawaiʻi ma nā pōʻaiapili ʻokoʻa. ʻO ke ʻano o ka hoʻokahua pono ʻana i ka hoʻonaʻauao ʻōiwi Hawaiʻi me ka moʻomeheu ʻōiwi Hawaiʻi o ke au ma mua ma kekahi papahana hale noho haumāna hoʻonaʻauao ʻōiwi Hawaiʻi ke kumuhana nui o kēia pāhana noiʻi. Ua hoʻokaʻawale ʻia kēia pāhana noiʻi i ʻekolu mau mahele. ʻAkahi, ua noiʻi ʻia ka moʻomeheu ʻōiwi Hawaiʻi o ke au ma mua i mea e haku ai i wehewehena o ia moʻomeheu a me kekahi palapala no ke kālailai ʻana i nā papahana hoʻonaʻauao ʻōiwi Hawaiʻi. ʻAlua, me ia ʻike mai ka mahele mua o ia pāhana, ua kālailai ʻia nā kula hale noho haumāna hoʻokemua ʻōiwi Hawaiʻi i mea e hoʻoikaika ai i ua palapala kālailai. ʻAkolu, ua kālailai ʻia ke kahua o kaʻu papahana hale noho haumāna hoʻonaʻauao ʻōiwi Hawaiʻi ma o ke kālailai ʻana i nā palapala e wehewehe ana i ke ʻano o ke akeakamai hoʻonaʻauao a me ke kahua o ka papahana. Ua loaʻa mai ka wehewehena o ka moʻomeheu ʻōiwi Hawaiʻi, kona pilina i ka nohona kanaka, a me ka pilina o ka nohona i ka hoʻonaʻauao. Ua ʻike ʻia, ʻo ka moʻokūʻauhau, ka moʻolelo, ka hoʻomana, ka ʻōlelo, a me nā wahi, ma ke ʻano he Hawaiʻi a ma ke ʻano he huina, ka moʻomeheu ʻōiwi Hawaiʻi. ʻO ia hoʻi, ʻo kēia huina hiʻohiʻona ka mea e Hawaiʻi ai ka Hawaiʻi. Ua ʻike pū ʻia ka pilina o ia huina hiʻohiʻona i ka hoʻonaʻauao pono ʻana aku i nā haumāna ʻōiwi Hawaiʻi ma ka papahana hoʻonaʻauao ʻōiwi Hawaiʻi o kēia au e holo nei. Abstract The foundation of Hawaiian culture-based education differs with differing contexts. The main subject of the study is how to properly ground the Hawaiian culture-based education of a Hawaiian culture-based boarding program in the indigenous Hawaiian culture of pre-contact Hawaiʻi. The study was broken into three parts. Firstly, the indigenous Hawaiian culture was analyzed then defined, and a document to analyze Hawaiian culture-based education programs was created. Secondly, data collected in part one was used to analyze boarding schools in Hawaiʻi founded to assimilate the indigenous Hawaiian population. This was done to strengthen the analyzing document created in part one of the study. Thirdly, the foundation of my Hawaiian culture-based boarding program was analyzed through the analysis of documents detailing the educational philosophy and foundation of the program. The Hawaiian culture was defined as well as its relationship to indigenous existence. The relationship of this existence to education was also explained. It was found that moʻokūʻauhau, moʻolelo, hoʻomana, ʻōlelo, and wahi, as explained through the Hawaiian culture as Hawaiian and as a group, make up the Hawaiian culture. This is to say that these five characteristics as a single group is what makes something Hawaiʻi, Hawaiʻi. The relationship between this group of cultural characteristics and the proper education of an indigenous Hawaiian student in a contemporary Hawaiian culture-based education program was also revealed.
Embracing the Model Code of Ethics for Educators Across Multiple Jurisdictions: An Exploratory Multiple Case Study
(University of Hawaii at Manoa, 2020) Hammonds, Lynn; Murata, Nathan M.; Educational Foundations
Since the publication of the Model Code of Ethics (MCEE) in 2015, discussions have occurred among preparation, licensure, and professional development programs, agencies, and associations about the feasibility of incorporating the MCEE into the fabric of professional education. This study investigated how multiple jurisdictions throughout the United States approached the consideration of making the MCEE part of their policies. The findings indicated that there was no consistent approach to the inclusion of ethics across jurisdictions, but most agreed that it would support elevation of the profession. The work of Dr. Troy Hutchings has been instrumental in this work, and there must be an all call to build leadership to add to the body of knowledge and lead training. The building of a cadre of masterful trainers would support awareness and cultivation of ethical decision-making skills for all educators. The study concluded that the inclusion of ethics in educator preparation, licensure, and professional development is critical to the work of the field and to the recognition of education as a profession.
Hoʻolohe Pono: Listening to the Voices of Parents and Community to Envision a School-Family-Community Partnership at Waimānalo School
(University of Hawaii at Manoa, 2019) Inouye, Cherilyn M.; Tamura, Eileen H.; Educational Foundations
The primary aim of this study is to promote social justice and educational equity by empowering the voices of parents and community members in a rural public-school community with a diverse minority population. The research questions focused on understanding how their perceptions, beliefs, experiences, and values influence their engagement with the local public school. Based on the values of the community and its families, I offer recommendations to improve the school’s family and community engagement efforts to support students’ academic achievement as well as their overall experience in school. This study focused on Waimānalo Elementary and Intermediate School, which is located in the culturally diverse community of Waimānalo. Waimānalo has a large Native Hawaiian population, as well as other minority ethnic groups such as Filipinos, Micronesians, and Samoans. Because the majority of Waimānalo residents and students at Waimānalo School represent these nondominant groups, particularly the indigenous people of Hawaiʻi, I used parent involvement research and critical theories, such as critical race theory, tribal critical race theory, community cultural wealth, setter colonialism, and survivance, to analyze the data. I conducted semi-structured interviews with 22 participants who reflected the diverse cultural composition of the Waimānalo community. The participants represented key stakeholder groups that are too often left out of the school improvement process, including former students and parents, current parents, current staff members, and community members and leaders. Participants varied in age, gender, ethnic and cultural background, level of involvement with Waimānalo School, and level of involvement in the community. While individual participants had different experiences and preferences for school programs and offerings, ultimately, participants shared an appreciation for the smallness and closeness of the school and community, as well as an acknowledgement and resistance toward the stigmatization of Waimānalo and Waimānalo School. The Hawaiian values of aloha, ʻohana, and kuleana were important to participants regardless of their ancestry, and there was also a shared appreciation for the Hawaiian culture and an ahupuaʻa lifestyle. The parents and community members who took part in this study favored a strengths-based approach that reflects the cultural wealth of their community and school.
E Hoʻoulu ʻIa Nā Kumu Mauli Ola Hawaiʻi Preparing Hawaiian Cultural Identity Teachers
(University of Hawaii at Manoa, 2015-05) Alencastre, Makalapua
Teachers who are fluent in the Hawaiian language and culture as well as in appropriate culturebased pedagogy are essential to the success of Hawaiian language medium/immersion education. This study explores the distinct practices of a preservice teacher education program in preparing kumu mauli ola Hawaiʻi (Hawaiian cultural identity teachers) for initial preschool-secondary teacher certification. As a practitioner inquiry, this study focuses on deepening understandings of current practices. Developed as multi-methods study, Hawaiian cultural values and practices congruent with this distinct Hawaiian educational community are applied throughout its methodology. In recognition of the expertise of program stakeholders, the experiences and perspectives of 23 program instructors, mentor teachers, and graduates were collected through anamanaʻo (survey), hui kūkākūkā (focus groups), and nīnauele (interviews). The findings examine the efficacy of preservice programming in cultivating essential cultural and professional proficiencies of mauli ola Hawaiʻi teachers and inform the ongoing development of this distinctive area of teacher preparation. Insights gained from this study affirm and promote high impact practices supportive of the cultural growth and professional learning of student teachers.
Hawaii's parent-community networking experience: discovering community and community education
(University of Hawaii at Manoa, 1992) Ing, Vivian Shim
Redefining gifted education: a response to excellence and equity concerns: the gifted program at Kahuku High and Intermediate School
(University of Hawaii at Manoa, 1995) Awaya, Allen
The role of education in rural-urban migration: a case study in Chiangmai, Thailand
(University of Hawaii at Manoa, 1994) Suwanna Chotisukan
Calvin's crusade: a reassessment of Calvin Milton Woodward's social and educational ideas for school reform in the United States
(University of Hawaii at Manoa, 1994) Yoder, Donald A.
Implications of a community-based drug prevention education program for school/community-based efforts in Hawaii
(University of Hawaii at Manoa, 1993) Hamann, Stephen Lorin
A case study of school reform at Castle High School: an analysis utilizing Urie Bronfenbrenner's ecological theory of human development
(University of Hawaii at Manoa, 1992-12) Furmark, Richard Allan
Nature and culture in Thailand: the implementation of cultural ecology in environmental education through the application of behavioral sociology
(University of Hawaii at Manoa, 1991) Poranee Natadecha
Territorial normal and training school, 1895-1931: an institutional history of public teacher education in Hawaii
(University of Hawaii at Manoa, 1989) Logan, Linda Louise
A convergent-stepwise needs assessment model to priority rank-order education for the handicapped programming in Hawaii
(University of Hawaii at Manoa, 1988) Loos, Gregory Paul
Margaret Sanger and the birth control movement in Japan, 1921-1955
(University of Hawaii at Manoa, 1987) Johnson, Malia Sedgewick

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