No description available.

No description available.

The purpose of this study was two-fold. The first was to determine the degree of culturally responsive teaching practices and level of cultural competence of participants who teach upper elementary (grades three through six) STEM educators of predominantly Native Hawaiian students. The second purpose was to identify differences in cultural competence and culturally responsive teaching practices of those same participants identified above. These two participant groups were from the State of Hawaiʻi Department of Education’s Keonepoko and Pāhoa Elementary Schools. Both schools are from the Keaʻau-Kaʻu-Pāhoa Complex Area. The educators from Keonepoko were afforded knowledge and experiences from a culture-based professional development program known as the Moenahā School Program, while the educators from Pāhoa were not afforded these same knowledge and experiences. Using a quantitative, quasi-experimental design, data were collected via an online survey using three instruments: the Culturally Responsive Teaching Self-Efficacy Inventory (CRTSE), the Cultural Competence Self-Assessment Questionnaire (CCSAQ), and the Cultural Competence Self-Assessment Scale Demographic Information (CCSASDI). The data were analyzed using mean scores and those mean scores were compared for differences using a Mann-Whitney U test. The findings indicated the Moenahā participants had a statistically significantly higher level of cultural competence and higher degree of culturally responsive teaching practices than the non-Moenahā participants suggesting the importance of cultural competence professional development iii opportunities. These findings are applicable for teachers in schools with an higher Native Hawaiian student population. / Ph. D.

En 2010, la Thirty Meter Telescope Corporation, représentée par une alliance interuniversitaire de chercheurs en astronomie, a présenté le projet du Thirty Meter Telescope ayant comme lieu de prédilection la montagne sacrée Mauna Kea, située sur l’île d’Hawai’i. S’inspirant de Idle No More, un mouvement d’activisme Hawaiien est né afin d’empêcher la désacralisation de ce temple naturel. Rapidement, un mouvement est né : ‘A’ole TMT, signifiant « non au TMT ». Ce mémoire illustre les raisons motivant cette initiative sociale et les outils mobilisés par les agents actifs de ce mouvement. Cette dissertation montre comment – s’inscrivant dans le contexte, d’abord, du Mouvement des Droits Civiques aux États-Unis et, ensuite, du mouvement de justice sociale et environnementale Idle No More – les activistes du ‘A’ole TMT Movement ont su procéder au re-branding de leurs attributs culturels et spirituels et, ainsi raviver l’authenticité de leur nation et de leur environnement, caractérisée par la réappropriation des lieux de mémoire hawaiiens. / In 2010, the Thirty Meter Telescope Corporation, composed of an inter-university alliance of researchers in astronomy, presented the Thirty Meter Telescope project, proposed to be built on the sacred mountain Mauna Kea, located on Hawai’i Island. Inspired by Idle No More, a grassroots Hawaiian activism movement was formed in an attempt to stop the desecration of this natural temple. Rapidly, a movement was born: ‘A’ole TMT, meaning “No to the TMT”. This dissertation shows the reasons motivating such a social initiative and presents the resources that active agents to the ‘A’ole TMT Movement mobilized to formally halt the TMT project. This thesis establishes how – in the context, first, of the accomplishments of the American Civil Rights Movement and, second, of the social and environmental justice movement Idle No More – Hawaiians have managed to re-brand their cultural and spiritual attributes and hence revive the authenticity of their nation as a singular and unique place through a renewed connection with Hawaiian lieux de mémoire.

Thesis (M.A.)--Miami University, Dept. of Theatre, 2007. / Title from first page of PDF document. Includes bibliographical references (p. 84-87).

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<p>To what extent do Black/African American (Black), Hispanic/Latinx (Latinx), and Native Hawaiian/Other Pacific Islander (NHPI) students have access to being identified with gifts and talents? In places where they have access to identification, how equitably are they identified? And, to what extent are they missing from identification with gifts and talents due to lack of access or underidentification? This study used the Civil Rights Data Collection for the years 2000, 2011–2012, 2013–2014, and 2015–2016 to investigate underrepresentation of Black, Latinx, and NHPI youth with gifts and talents, nationally and by state. The data in these years were census data, meaning data from every child who attends public school is included. Data were also examined by Title I and Non-Title I school status and by locale (i.e., City, Suburb, Town, Rural) to determine how school poverty concentration and/or school locale affect identification of Black, Latinx, and NHPI youth. All states were analyzed for Black and Latinx youth, but due to the small NHPI student populations in some states this analysis was limited to a 20 state sample. Nationally, and in 37, 31, and all 20 states analyzed, respectively, lack of access to identification was not a major contributing factor to underrepresentation. The disparity in identification percentages between schools by Title I status showed 45% fewer Black students, 21% fewer Latinx students, and 15% fewer NHPI students were identified in Title I schools. Additionally, in every state and setting, Black, Latinx, and NHPI youth were underidentified with 92%, 92%, and 67%, respectively, of the equity ratios and 92%, 93%, and 61%, respectively, of the representation indices less than the minimum criterion of 0.80. In 2015-2016, there were 276,840 Black students with gifts and talents identified with an estimated 469,213 (62.89%) to 771,728 (73.60%) missing from identification; 588,891 Latinx students with gifts and talents identified with an estimated 658,544 (52.79%) to 1,164,363 (66.41%) missing from gifted identification; and among the 20 state sample, 6,594 NHPI students with gifts and talents identified with an estimated 7,236 (52.32%) to 9,253 (58.39%) missing from gifted identification.</p>

No description available.

No description available.

My dissertation, Kinship Cross-Talk: Love and Belonging in Contemporary Comparative Literatures, examines contemporary models of kinship as expressions of relationality, resistance, responsibility, witnessing, and love. I ask: how do literary texts depict “never-easy kinship[s]” (Grosz 128) that bind the self to others and the world in particular expressions of love and responsibility, inseparable from familial, national, transnational, and/or trans-Indigenous modes of belonging? Specifically, my dissertation looks at Indigenous, queer, and human rights-based literary texts that articulate shared kinships and intimacies, and facilitate a “critical re-imagining” of “being-together” (Mackey 168) in global contexts. My research methodology emphasizes the historical and cultural contingencies of contemporary models of kinship by engaging the epistemological traditions I encounter on their own terms. Often this means a turn away from Euro-American humanist approaches to subjectivity and relation to attend to other modes (critical or wry humanist, diasporic, spiritual, ecological, gustatory) and materials or environments (water, salt, ocean, for example) that shape kinship beliefs and practices. This dissertation studies three primary literary texts: the fictional autobiography What Is the What authored by Dave Eggers, Monique Truong’s novel The Book of Salt, and The Salt-Wind / Ka Makani Pa‘akai, a collection of poetry by Hawaiian author Brandy Nālani McDougall. / Dissertation / Doctor of Philosophy (PhD)