Low health literacy affects overall health and is associated with poor chronic disease self-management and medically underserved populations. The purpose of this project was to promote health literacy by utilizing the teach back method to deliver culturally sensitive information to enhance knowledge about the risks, management, and prevention of hypertension among Native Hawaiians and Pacific Islanders in a rural primary care clinic in Northern Oahu. Pender’s Health Promotion Model was used to guide the creation of this intervention and the Institute for Healthcare Improvement Model was used to guide implementation. Item responses on the High Blood Pressure Questionnaire were used to investigate the efficacy of the teach back method in improving hypertension knowledge pre-and post intervention. Responses were analyzed using an Excel spreadsheet for descriptive data. Eight participants identifying as either Native Hawaiian or Pacific Islander aged 35 and over were included in the DNP project. Each answered a questionnaire prior to the intervention, received a one-on-one teach back session, then participated in a telephone interview one week later to complete the post-questionnaire. The results indicated that there was improvement in at least four of the responses from pre to post-intervention. There was no change in four of the item responses as participants had correct knowledge before and after the intervention. Overall, providers should be encouraged to utilize the teach back method when delivering culturally sensitive information to improve their patients’ outcomes.

An alarmingly high level of Native Hawaiian and Pacific Islander (NHPI) college students in the United States end up dropping out of secondary education institutions. One important predictor of academic success and retention at the secondary level is student sense of school belonging. This thesis explores NHPI college students' perceptions of how their university instructors foster or undermine their sense of school belonging. A snowball sample of 97 NHPI students participated in 18 focus groups that included students from various islands and ethnicities in Oceania who were attending one U.S. university in the Pacific Rim. Focus group data were transcribed and analyzed using a thematic analytic approach. Open coding was conducted to investigate ways that NHPI participants talked about how their instructors did or did not help them feel a sense of belonging at the university. Four main findings emerged from this study. First, NHPI students were able to articulate ways their instructors fostered or undermined school belonging, highlighting the importance of instructors for fostering school belonging. Second, responses reveal that NHPI students feel a sense of school belonging when instructors show care and build bridges for academic success. NHPI students also noted why these were so important for them, given their cultural backgrounds and experiences. Conversely, when instructors failed to show care or build bridges, NHPI students shared how directly and devastatingly their sense of school belonging was undermined. Third, many NHPI students shared the positive and negative impacts of these school belonging experiences as pertaining to academic self-efficacy, motivation, and persistence. Finally, NHPI students articulated how important it was for them to have instructors who chose to attend to the student-teacher relationship and were able to provide cultural representation within their classrooms. There are several implications from this study for university instructors who work with NHPI students. First, the teacher-student relationship really matters for these students and instructors must develop relationships with their NHPI students in meaningful ways. Second, instructors should seek to create safe spaces for their NHPI students to speak and share. Third, instructors need to be explicit in their instruction and build the bridges for academic success that NHPI students cannot build for themselves. Overall, instructors should be made aware that they really matter for fostering or undermining NHPI students' experiences of school belonging in the college or university setting.

No description available.

Im Zentrum der Arbeit steht die Analyse des „Hawaiian Sovereignty Movement“, einer politische Bewegung indigener Hawaiier. Sie bestimmte in den 1990er Jahren – 1993 jährte sich der Sturz der Monarchie zum 100. Male – das politische Leben des Inselstaates mit und forderte kulturelle und politische Autonomie für den hawaiischen Bevölkerungsteil des Inselstaates. Fragen nach der Politisierung kultureller Prozesse sowie nach der Kulturalisierung und Ethnisierung vornehmlich politischer und sozialer Konflikte stehen dabei im Vordergrund der Betrachtung. Ausgangspunkt jeglichen Diskurses um Autonomie oder „Sovereignty“ ist dabei die bewegte politische Geschichte Hawai‘is im 19. Jahrhundert. Mit einer ständig wachsenden Zahl von Siedlern wurden die Hawaiier im Laufe des 19. Jahrhunderts zu einer Minderheit im eigenen Land. Als Gegenbewegung zu diesem immer weiter reichenden Aufgehen der hawaiischen Minderheit in der Gesamtbevölkerung des Bundesstaates forcierte die so genannte „Hawaiian Renaissance“, eine Revitalisierungsbewegung der 1960er Jahre, eine Rückbesinnung auf traditionelle Kulturtechniken und die von ihr beschriebenen „hawaiischen Werte“. Sie lieferte dem entstehenden „Hawaiian Sovereignty Movement“ zahlreiche Ansatzpunkte zur Verknüpfung politischer Forderungen mit Kernsymbolen hawaiischer Identität. Neben dem diachron ausgerichteten Blick auf Veränderungsprozesse und Entwicklungen der Deutungshoheit über die von den Hawaiiern reklamierten Traditionen steht die synchrone Betrachtung der Veranstaltungen und Ereignisse des Gedenkjahres 1993. Anhand der Analyse eines zentralen Themas des Autonomiediskurses, der Frage der Land¬nutzung und der Landrechte, kann ein umfassendes Bild der Autonomiebewegung, ihrer politischen Praxis und der mit ihr verwobenen kulturellen Deutungsmuster und Konfliktlösungsstrategien gezeichnet werden. Es entsteht dabei das Bild einer spezifisch hawaiischen Bewegung, die sich durch bestimmte Muster der Provokation, durch Gewaltfreiheit und durch ein ständiges Aufflammen und Zurücknehmen von Konflikten auszeichnet. Mit dem Blick auf die hawaiische Kunstszene der Gegenwart rundet sich gewissermaßen die Darstellung der hawaiischen Autonomiebewegung. Stand doch die kulturelle Revitalisierung am Beginn der politischen Bewegung, die sich verschiedener Aspekte hawaiischer Kultur zur Untermauerung ihres Anspruches bediente. Heute haben sich die Gewichtungen verschoben: eine zunehmend autonom agierende Szene bildender Künstler hawaiischer Abstammung nimmt die von der Autonomiebewegung postulierten Fragestellungen und Ziele in ihre Produktion auf und propagiert so hawaiische „Sovereignty“ oder Autonomie. Die politische Bewegung der Hawaiier ist auf diese Weise eng verwoben mit einer öffentlichen hawaiischen Kultur der Gegenwart, die sich zunehmend von Rückgriffen auf Tradition und Vergangenheit löst und zugleich immer wieder neue und eigenständige Zeichen kultureller Autonomie setzt.

A number of publications on the well-being of Native Hawaiians report high unemployment levels, high poverty levels, and minimal educational achievement in the population with theoretical origins attributed to the advent of a Western market economy. However, there are no studies that analyze the relationship between work ethic and retention, or satisfaction and retention in the Native Hawaiians working in this economy. Understanding the aforementioned relationships could help state and federal agencies focus spending on interventions that lead to productive employment solutions for Native Hawaiians. This quantitative study tested Weber's protestant work ethic theory to compare the work ethic of an individual to his or her retention at work, and Herzberg et al.'s motivation-hygiene theory to compare the job satisfaction levels of an individual to his or her retention at work. Data were collected from individuals 18 years and older who self-identified as Native Hawaiian. Six hundred survey responses were successfully collected from various members of the Native Hawaiian Civic Clubs, of which 419 were complete. Correlation analyses were conducted between the independent variable of work ethic and the dependent variable of worker retention, the independent variable of work ethic and the dependent variable of job satisfaction, and the independent variable of job satisfaction and the dependent variable of worker retention. While no significant relationships were found, this study successfully eliminated variables previously theorized as contributors to the population's low employment rate, thus encouraging future exploration of applicable theories that can lead to more relevant and appropriate employment interventions for Native Hawaiians.

Farm to school programs are becoming a popular intervention to address childhood obesity. The hope is to prevent later chronic illnesses such as diabetes and cardiovascular disease that can result from eating high-fat/high-calorie diets that are low in consumption of fresh fruits and vegetables. This study explores the impacts of one such program, Farm to Keiki, on students, their families, and teachers at two Native Hawaiian preschools on the island of Kauaʽi, Hawaiʽi. This program combined lessons about plants and nutrition with gardening at school and tastetesting in the classroom. Rooted in critical medical anthropology, this study utilized a combination of quantitative and qualitative methods to understand these impacts, as well as the historical and cultural contexts that have contributed to dietary changes among Native Hawaiians. Through in-depth interviews and focus groups, families and teachers described how the program encouraged the children to try new foods and eat more produce, and how the children demonstrated new knowledge about plants and healthy eating. Participants also spoke of ways in which their own knowledge and eating habits changed, and families reported carrying over many of the program's activities at home by gardening and preparing meals together. Additionally, participants offered valuable feedback on ways the program could be improved. This study, which appears to be the first of its kind to involve a Native Hawaiian farm-toschool program, demonstrates that an anthropological approach can provide critical depth and understanding of how programs like Farm to Keiki affect students and the people close to them.

<p>  </p> <p>Many viewers—especially those from the continental United States—have praised Disney for such recent actions as casting Pacific Islanders in the animated feature film <em>Moana</em> (2016) and assembling a group of cultural advisors (named the Oceanic Story Trust) to guide the filmmakers’ creative decisions. However, my project contends that Disney continues to play a significant role in the maintenance of settler colonialism in Hawai‘i, despite these seemingly progressive attempts at challenging Hollywood’s whitewashing. In this project, I argue that Disney creates and replicates the structures of settler colonialism in Hawai‘i through a mechanism that I term <em>imagineered imperial tourism</em>. In my formulation, imagineered imperial tourism involves commodifying historical narratives of colonization to serve the Disney brand by “innocently” repackaging them for the purpose of settler tourist consumption. To signal a Disney-specific branding and reproduction of settler colonial tropes and ideologies, I use the term “imagineered”—a play on Disney’s trademarked term <em>Imagineering</em>, which names the work of the creative team tasked with engineering the company’s most innovative devices, built environments, and technologies.</p> <p>Through a sustained study of Disney’s relevant productions—from the feature films <em>Lilo & Stitch</em> (2002) and <em>Moana</em> to its built environments at the Walt Disney World Resort in Orlando, FL, and Aulani, A Disney Resort & Spa in Ko Olina, Hawai‘i—I suggest that over time, Disney has normalized a version of Native Hawaiian people and history in US popular culture that reproduces common settler colonial discourses which have structured popular perceptions of Hawai‘i. The company’s almost century-long history of media production has cemented these discourses into a set of public pedagogies that have been reproduced across generations. Disney’s Pacific Island-themed productions and attractions are rife with tropes of native primitivism and imperialist nostalgia. They also reveal the primacy of the discursive framework of hegemonic multiculturalism vis-à-vis the commodified “spirit of aloha,” a sentiment which is superficially rooted in Native Hawaiian epistemologies and branded as a key selling point by the tourism industry. Furthermore, Disney has actively colonized Hawaiian lands since 2007, capitalizing on the Islands’ exploitative tourist industry while also obscuring longstanding battles over land ownership and denying Native Hawaiians sovereignty over their stolen lands. Ultimately, I suggest that Disney’s ostensibly “innocent” repackaging contributes to the violent erasure of Native Hawaiian history in popular culture. </p>