Int Public Health J 2016;8(2):271-282
© 2016 Nova Science Publishers, Inc.
Look to the source: Gathering elder stories as segue to youth
action-oriented research
Lana Sue I Ka‘opua1,, PhD, DCSW, LSW,
J Noelani Goodyear-Ka‘opua2, PhD,
J Mahealani Kaawa1, BW, Scott K Amona3,
MEd, Colette V Browne1, PhD, MSW,
and Andrew S Robles4, BA
1
Myron B. Thompson School of Social Work,
Hā Kūpuna National Resource Center for Native
Hawaiian Elders, University of Hawai‘i-Manoa,
Honolulu, Hawai‘i
2
Department of Political Sciences, Indigenous Politics
Program, University of Hawaii- Manoa, Honolulu,
Hawai‘i
3 enhance relational connections between elders and youth,
Hālau Kū Māna Public Charter School, Honolulu,
Hawai‘i
4
Department of Sociology, University of Hawai‘i-
Manoa, Honolulu, Hawai‘i, United States of America

Correspondence: Lana Sue I Ka‘opua, PhD, DCSW, LSW,
Myron B. Thompson School of Social Work, Ha Kupuna
National Resource Center for Native Hawaiian Elders,
University of Hawai‘i-Manoa, 2430 Campus Rd, Gartley
Hall, Honolulu, HI 96822, United States. E-mail:
lskaopua@hawaii.edu
ISSN: 1947-4989
Abstract
The Native Hawaiian proverb “nana i ke kumu” (“look to
the source”), reflects reverence for elder wisdom and stories
that pass knowledge from older to younger generations. An
oral history curriculum was developed to advance
secondary students’ capacity to conduct action-oriented
research with/for Native Hawaiian elders and families.
Curriculum development was guided by critical pedagogy
theory, as first advanced by Friere and subsequently,
indigenized by Native Hawaiian scholar-activists as Aloha
‘Aina (loving care for land and people) literacies.
Objective: Piloting the curriculum occurred at a Native
Hawaiian culture-based public chart school. Aims were to
inspire interest in elder wellbeing, and provide perspectives
on diverse action-oriented opportunities. Methods:
Learning was assessed through a Knowledge-Attitude-
Practice survey, written reflections, and other activities.
Results: Students produced videotaped interviews. KAP
results indicate that students learned about elders’ actions to
make Hawai’i a better place for all, were moved to think
more deeply about their social responsibility, felt more
connected to elders, and desired future contact. Reflections
suggest that intergenerational connection may potentiate
future action-oriented research. Discussion and Conclusion:
Despite promising results, the curriculum needs to be
piloted with students in other Native Hawaiian culture-
based schools. Considerations for fostering capacity to
conduct action-oriented research in the context of culture-
based schools may be of interest to educators, health
researchers, gerontologists, and others partnering with
Native communities.
Keywords: action-oriented research, critical pedagogy,
elders, indigenous, intergenerational relations, oral history,
youth
Introduction
Across the life cycle the health status of Indigenous
peoples living in the United States (US) compares
unfavorably with non-indigenous populations (1, 2).
272 Lana Sue I Ka‘opua, J Noelani Goodyear-Ka‘opua, J Mahealani Kaawa et al.
Native Hawaiian, American Indian, and Alaska
Native populations are burdened by disparate rates of
disability, morbidity, and mortality from
cardiovascular and cerebrovascular diseases, cancer,
and other serious conditions. Health inequalities
commonly are linked to proximal factors with
interventions focused on the health behaviors of
individuals and groups, as well access to care and
other health systems barriers. However, indigenous
researchers increasingly are linking health inequalities
to more distal social determinants, including the
effects of western colonization, collective trauma,
intergenerational marginalization, and cultural erasure
(3-13). Cultural erasure occurs when Native
knowledge is denigrated and when mainstream,
written history expurgates the perspective of
Indigenous peoples, as well as their collective efforts
to survive and resist the impact of western knowledge
hegemony on their wellbeing (5, 9-13). Emergent
Indigenous research views cultural erasure as a means
for colonizing forces to justify expropriation of native
lands and resources.
Mainstream public education historically has
served as a key medium for cultural erasure, with the
latter promulgated through educational policies and
pedagogical practices forbidding use of Native
language in the classroom and obliterating from
instructional curriculum the knowledge and the belief
systems central to Indigenous traditions of land
stewardship, health maintenance, and livelihood (5-6,
9-13). In the 21st century, Native Hawaiian,
American Indian, and Alaska Native community
schools are engaged actively in creating “alter-native”
learning environments that emphasize educational
self-determination and sovereignty, a culturally safe
learning environment, and critical pedagogy tailored
on the traditions of specific Indigenous groups (5,9-
13, 15). Of critical concern are issues related to: (a)
preparing youth for literacies reflective of the multiple
intelligences essential to continuity of traditional
Indigenous knowledge and replenishment of their
communities in a post-modern society, (b)
transmission of land-based cultural traditions and
social history to Native and non-Native students, and
(c) the role of intergenerational connectedness in
cultivating cultural continuity and in building strong,
healthy communities.
This project developed and piloted an oral history
curriculum intended to increase the capacity of Native
Hawaiian youth to conduct action-oriented research.
The project involved 11th and 12th grade students from
Halau Ku Mana (HKM), a Native Hawaiian culture-
based public charter school located in a densely
populated area of Honolulu, Hawai‘i. The name
“Halau Ku Mana” derives from the traditional
Hawaiian wisdom “Ku no i ka mana a ke kahu hanai”
(“be like the one from whom you learned”) which
attributes a person’s values and commitments to the
elders who provided care and taught them (5,16).
Language revival is fundamental to addressing effects
of cultural erasure and study participants’ comments
frequently are laced with Hawaiian language terms.
Table 1 provides brief definitions of Hawaiian terms
used, with terms spelled with all diacritical marks.
HKM partnered with elder volunteers and
University of Hawai‘i Manoa researchers associated
with Ha Kupuna (HK) National Resource Center for
Native Hawaiian Elders. As with HKM, the name “Ha
Kupuna” reflects the vital connection between elders
and younger persons; specifically, it refers to ways in
which na kupuna (elders) share the ha (breath or
essence of life) with na makua (adults of the parent
generation) and na ‘opio (youth). The vision of HK is
to raise the health and wellbeing of na kupuna to
parity with that of elders from other ethnic groups.
While na kupuna hold a valued place in the Native
Hawaiian tradition, this population of older adults (≥
60 years) have a higher percentage of disability, the
greatest number of years of productive life lost, and
lowest life expectancy of Hawai‘i State’s elder
population (7-8). Na kupuna tend to live in multi-
generational family households and in comparison to
non-Native Hawaiian households are more likely to
live at/below 100-199% of the U.S. federal poverty
level. This oral history project was intended as an
important first step in advancing students’ capacity to
conduct action-oriented research on health and
wellbeing with/for na kupuna and their ‘ohana
(family). Through conducting oral histories with
elders, our aims were to: 1) enhance relational
connections between elders and youth, 2) inspire
among youth an interest in elder wellbeing, and 3)
provide perspectives on diverse social action
opportunities for students poised to enter adult life.
Offered in a language arts course, project activities
 Elder stories 273

also served as instructional vehicles through which observing, and integrative use of internet-based and
youth might advance grade-level appropriate electronic communication technologies (17- 18).
competencies in the expected domains of critical
thinking, reading, writing, speaking, listening,

Table 1. Glossary of Hawaiian Language Terms

aikāne – Same sex relationship.

‘aina – Land, earth.
Aloha ‘Aina – Philosophy, praxis, and pedagogy of deep love and care for the land or earth and all that dwells
upon it; from within the Native Hawaiian tradition the land is both physical and spiritual entity; humans and ‘aina
have a familial relationship that necessitates ongoing attention.
Hā Kūpuna (HK) – One of three national native elder resource centers; name “Hā Kūpuna” speaks to the giving
of “hā ” or “breath of life” from older to younger generations.
hālau – School, place of learning.
Hālau Kū Māna (HKM) – Native Hawaiian culture-based public charter school; the name “Halau Ku Mana”
reflects a place of learning where power of traditional knowledge and elder wisdom is recognized.
ho‘olauna – To be friendly, often used to describe sociable interaction.
ho‘omāna - To empower; as Aloha ‘Aina literacy the terms refers to appreciation of cultural memory and
subjugated perspectives, with reflection potentiating social action.
‘ike – Knowledge.
Kaho‘olawe – Hawaiian island used by U.S. military for ship-to-shore bombardment. Native Hawaiian protests to
end the bombing of this once sacred island precipitated revival of Aloha ‘Aina cultural practices.
kāne – Male person.
kilokilo – Observe or watch; as Aloha ‘Aina literacy it refers to observation of the natural and social world.
kokua – Help, support, comfort, relief; frequently, given without being asked.
kuleana - Social responsibility, knowledge of self-in-relation to others; an Aloha ‘Aina literacy.
kumu – Teacher, mentor, source of learning.
kupuna – Elder.
kūpuna – Elders.
māhū/māhūwahine – Male-to-female transgender person.
makana – Gift.
makawalu – Seeing with eight eyes, infers multiple ways of knowing and being.
makua – Adult of the parent generation.
mālama – To care, steward, look after someone or some matter.
māna – Power.
mo‘olelo – Story or history shared with intent to instruct or inspire action.
nā – The; pluralizes a noun (e.g., nā kūpuna or the elders).
nānā – Look, seek.
‘ohana – Extended family of blood-related and fictive kin.
oli – Chant which may be offered as formal welcome, thank-you, or for other commemoration.
‘opio – Youth
pa‘ina – Small party with meal.
wahine – Female person.
wahi pana – Sacred place.

Aloha ‘Aina as critical pedagogy
Critical pedagogy refers to the philosophy and praxis
of education intended to enhance understanding of
social context, influence of unequal knowledge and
power, and the role of social action in addressing
social injustices and other inequalities (14, 15).
Essential to learner engagement is the tailoring of
pedagogical approaches and educational content such
that both are experienced as socio-culturally relevant
(9-11). Aloha ‘Aina (deep love and care for the land)
is a central value of the traditional Hawaiian
274 Lana Sue I Ka‘opua, J Noelani Goodyear-Ka‘opua, J Mahealani Kaawa et al.
cosmology and in contemporary times, serves as the
grounding for Aloha ‘Aina as Native Hawaiian
critical pedagogy. The time-honored values of
reverence for the land (‘aina) is reflected in cultural
wisdoms or proverbs, history and stories (mo‘olelo),
chant (oli), and other traditional expressions (16, 19-
20). Importantly, Aloha ‘Aina also is viewed as
action—specifically, those actions which reinforce
practices of human connection, intergenerational
continuity, and working together to continuously
steward land in a dynamic relationship characterized
by reciprocity (5).
HKM educators, parents, and community
supporters have sought to make Aloha ‘Aina the
foundation of a socio-politically engaged,
intellectually-rigorous, project- and place-based
learning curriculum (5). Aloha ‘Aina literacies are
woven into course content that also aligns with
learning outcomes set forth in the common core of
federal and state educational standards (17,18).
Indigenous critical pedagogy with its emphasis on the
conscientization process (becoming conscious of
one’s experiences as shaped within specific relations
of power and hegemonic discourses with active
transgression of those relations and discourses)
undergirds the curriculum of language arts and other
courses (5, 21). Attended to are the specific Aloha
‘Aina literacies of: (a) kilokilo (observation of the
natural and social world), (b) ho’omana (appreciation
of cultural memory and subjugated perspectives, with
reflection potentiating social action), and (c) kuleana
(social responsibility cultivated through knowledge
and sense of self-in-relation to others) (5).
Action-oriented research and oral
history
Action-oriented research is a generic term for
systematic inquiry that leads to social action; included
under this umbrella term are action, participatory,
empowerment, and feminist research models (22).
These models share common emphases namely, a
focus on issues of practical and social relevance to
affected communities, commitment to collaboration
between researchers and community stakeholders, and
accessibility of research findings to facilitate timely
action. To enhance portability, findings may be shared
in community forums, written reports, and
presentations, as well as in conventionally academic
medium. Quantitative and qualitative approaches
often are used in integrative fashion and the use of
multiple methods is understood to best represent
diverse ways of knowing and experiences.
Oral history is among the qualitative methods
used and is valued as a medium for promoting
health/wellbeing and other forms of equity (22,23).
By definition, oral history is a purposeful and
disciplined dialogue focusing on an aspect of the past
considered to be of historical and social significance
to interviewer and interviewee (24). Interviews are
understood to offer a distinct portal for viewing the
lived experiences of “ordinary” persons whose stories
might otherwise be muted from conventional written
records or historical archives. American Indian
educators and researchers note that oral histories of
elders living through extraordinary circumstances
(e.g., native land struggles) have inspired middle
school students to learn about their tribal history and
cultural heritage thereby, cultivating students’ sense
of proactive agency (25). Also, reported are the
benefits to participating elders who experience a sense
of purpose and validation for knowledge shared
through oral history interviews.
Because traditional roles and ways of interaction
vary considerably across native groups, attention to
culture and context is crucial when conducting oral
history or other qualitative research with/for
indigenous elders (26). Thus, while interview
protocols developed for other indigenous populations
generally are relevant for use with Native Hawaiian
elders, additional considerations are important to keep
in mind (27-30). For example, initial contact with
Native Hawaiian elders might begin with ho‘olauna
(sociable interaction) through which binders (similar
experiences, mutual acquaintances, family relations)
between interviewer and interviewee are identified.
From the Native Hawaiian paradigm, binders
strengthen interpersonal connection among persons
meeting for the first time and establish the trust
requisite for discussion of a more sensitive nature (27,
28). Also, it may be vital for the interviewer to share
information on ‘how’ the interview will benefit the
elder’s community and to offer a makana (gift) as a
token of respect and appreciation; food that can be
shared is a customary gift (28, 29). Attention to
 Elder stories
sociability, discussion of benefits to the interviewee’s
community along with demonstrated respect and
appreciation were integrated into the development of
the oral history curriculum piloted at HKM.
Methods
Curriculum development was informed by evidence-
based oral history programs and subsequently,
tailored on socio-cultural relevance, linguistic
appropriateness, and peripheral elements for use with
high school students of a Native Hawaiian culture-
based school (5, 9, 20, 24-25). Curriculum-piloting
commenced upon receiving approval from university
and charter school institutional review boards. The
curriculum included: 1) introduction to oral history
and recording technology, 2) demonstration of
respectful curiosity through adherence to participant
rights (informed consent), interview etiquette, and
preparation of questions that elicit relevant facts and
meaning, 3) interviews with elders followed by
structured de-briefing of learning, 4) transcription of
recorded interviews with identification of key themes
and exemplary quotes, production of edited
videotaped interview, (5) presentation/dissemination
of interview recordings, and (6) student evaluation of
project learning and desired next steps.
All units with the exception of Units #3 (Going
Live) and #6 (Evaluation of Project Learning) were
four hours in duration. Unit #3 involved oral history-
taking and was conducted in two-hour class sessions
over a period of six weeks. Faculty gathered post-
project evaluation data in a single, two-hour class
session. In-class instruction totaled about 40 hours.
Research participants: Elders, faculty, students
In line with action-oriented research approaches elder
volunteers, students and faculty were considered
research participants, albeit with different project
roles. The instructional team was comprised of faculty
members from both HKM and HK hereafter, referred
to as “faculty.” Faculty was mindful of creating a
learning environment that was culturally safe for
students, as well as elder interviewees (9). Thus,
purposive sampling was used in interviewee
275
recruitment; specific criteria included: (a) elder health
status (well, ambulatory), (b) history of community
service (associated either with HKM as board
member, grand-parents active in the school
community or another community-based organization
with a youth-serving component that included active
outreach to Native Hawaiian communities and
groups), (c) capacity to communicate in information-
rich ways (public speaking and/or experience in
health education) . Faculty invited 11 elders to
participate; six agreed to be interviewed. Faculty
ensured that elder volunteers had accurate information
about the project, obtained informed written consent,
addressed their questions, offered reminders on
logistical arrangements, and as needed, provided
transportation to HKM, the site of all interviews .
Faculty introduced elders to student small group
members and facilitated ho‘olauna prior to the
interview.
Elders completing an oral history interview were
diverse in ethnic background (four Native Hawaiian,
one Pacific Islander, one European-American) and
gender (four wahine or women, one kane or man, one
mahuwahine or transgender person). All were born
when Hawaii was a US territory and grew to
adulthood as Hawaii transitioned to statehood, a
period characterized by rapid economic development,
escalation of the Vietnam War, shifting land use, and
the growth of social resistance among those engaged
in small farming and labor-community-student
alliances. Interviewees were of sound memory,
ambulatory, and employed. All but one elder was a
grandparent. Further, all elders had a history of
participation in community-based action for positive
change (advancement of health equity, lesbian-gay-
bisexual-transgender or LGBT civil rights, Native
Hawaiian education, indigenous land and water rights,
indigenous stewardship of land, de-militarization of
indigenous lands, Native Hawaiian self-
determination).
Students worked in small groups of their own
selection. Based on their stated interests, small groups
were assigned an elder to interview. All small group
members participated in developing questions for
their interview and produced a final edited videotaped
interview. Individual responsibilities (preparing the
physical environment, interviewing elder, recording
the interview) within the small group were arrived at
through consensus discussion. All interviews occurred
at scheduled class sessions. Class members were
involved in all interviews, either as part of the
276 Lana Sue I Ka‘opua, J Noelani Goodyear-Ka‘opua, J Mahealani Kaawa et al.
interviewing team or as participant observers.
Participant observers recorded their comments and
questions on a worksheet and joined in the post-
interview de-briefing discussion. Also, class members
Table 2. Learning Units, Key Content, Activities
LEARNING UNITS: KEY CONTENT
Unit #1A: Look to the source , Oral History,
Overview
 Native Hawaiian oral tradition and elders: Exemplified by
proverb “nana i ke kumu" (“look to the source”) which
encouraged watching elders and listening to their stories.
 Oral history: Seeking knowledge through elders’ stories of
lived experiences, as well as their letters, photographs,
official documents, and personal artifacts.
 Oral history: Many ways of knowing--first person accounts
may reveal what written historical accounts alone do not
namely, stories of “ordinary” people with “extraordinary”
knowledge.
Unit #1B: Introducing Technology
Use of digital technology to record oral history interviews,
design/create intermediate and end products, manage
preservation and access.
 Preparation of classroom as recording studio.
Unit #2: Respectful Curiosity
 Informed consent and participant rights.
 Interview etiquette.
 Developing interview questions that elicit “facts” (e.g., full
name, birthdate) and “story” (e.g., experiences growing up
in transition of Hawai’i from U.S. territory to 50th state).
Unit #3: Going Live: Conducting interviews
 Six interviews conducted/taped; one interview per 2-hour
class session.
Unit #4 : Transcription /Identification of Themes
 Each small group transcribes interviewee responses,
identifies themes, with exemplary quotes. Each interview is
edited to highlight key themes and provides captions to
produce final deliverable.
 Final version of all interviews placed in HKM archives.
Unit #5: Presentation/Dissemination
 Six individual interviews and one composite of all
interviews produced and presented.
Unit #6: Student Evaluation of Project Learning
 Project learning evaluated by individual student, small
groups, and class.
 Summary of project learning and possible next steps.
 Pa‘ina, celebration of project completion and lunch.
participated in creating a composite version of
excerpts from all interviews; this tape was used in
presentations to HKM community and other
organizations.
LEARNING UNITS: ACTIVITIES
Unit #1A: Look to the source, Oral History
Overview
 Share story (mo‘olelo) of elder wisdom and family legacy.
 Using lecture-discussion methods provide overview of oral
history.
 Faculty models “mock” oral history interview; students de-
brief ‘what’ was learned, ‘what’ they might wish to explore
further in the interview.
Unit #1B: Introducing Technology
 Faculty demonstrates technology; students observe and
practice.
 Administration of knowledge-based examination on oral
history and digital technology.
Unit #2: Respectful Curiosity
 Lecture-discussion on negative experiences of Native
Hawaiians as “subjects of research”, importance of
participant privacy and confidentiality.
 Model and practice consenting and use of entry etiquette.
 Small groups assigned an elder to interview and to retrieve
information on elder which is used to formulate interview
questions.
Unit #3: Going Live: Conducting interviews
 Faculty obtains elder’s written informed consent.
 Small group meets to ho‘olauna with elder, explains
interview set up, makes elder comfortable.
 Class welcomes elder with lei and oli aloha.
 Student interviewer reiterates participant rights prior to
conducting oral history interview.
 Interview de-briefed by all present.
 Class expresses thanks with oli mahalo
Unit #4 : Transcription/Identification of Themes
 Unedited recording made available to elder who indicates if
any parts should be edited.
 Faculty uploads recording to a secure online site. Small
group transcribes elder’s responses and uses Brace map to
identify exemplary quotations, key themes, and meanings.
 Elder approves final recording prior to dissemination.
Unit #5: Presentation/Dissemination
 Products presented by class members to school and other
organizational venues (e.g., HKM family day, uploaded to
HKM site).
 Interviewees personally thanked and offered final product.
Unit #6: Student Evaluation of Project Learning
 Self-reported learning evaluated through KAP survey,
individual written reflections, and structured discussions.
 Results shared/discussed with community partners.
 Elder stories 277

Evaluation
Student learning outcomes were the primary interest
in evaluation. Knowledge about oral history and
digital recording of oral history interviews were
assessed through written examination and other non-
graded assignments (completed interview
questionnaire, worksheets to track in-class
observations of interviews, brace map to identify key
themes and exemplary quotations). A final evaluation
was conducted once all student groups had completed
the final (edited) version of their interviews with na
kupuna. Post-project evaluation included a KAP
survey, written personal reflections, and written
comments gathered through small group and class
discussions.
The interview experience of elders was assessed
through participation in class de-briefing sessions and
through post-interview discussions with faculty
members. All data were collected and analyzed by
HK researchers. Content analysis was conducted on
all qualitative data sources, with accuracy of
interpretation ensured through co-coding by HK
researchers and discussion with the full team of HKM
and HK faculty. Descriptive analyses were performed
on survey data; when indicated, means and standard
deviations were calculated.
Results
Written examination and other assignments. Upon
completion of Units #1A and #1B, overview of oral
history and introduction to technology, respectively,
the classroom instructor administered a 10-item
primarily, multiple choice examination. There were
seven items on conducting oral history and three
items on using technology to record oral history. All
class members (N = 18) completed this examination
and answered correctly 80-100% of items. Class
members also completed a series of assignments (e.g.,
brace map) which received feedback but no grade.
KAP survey. Eighteen students completed the oral
history project. However, three students were absent
from school during Unit #6, the post-project
evaluation session. Of the 15 students completing the
KAP about 60% were male (n = 9), 60% were in the
eleventh grade (n = 9), and 93.3% (n = 14) reported
Native Hawaiian ethnicity. Years at HKM ranged
from two to seven years, mean = 3.5 years (SD = 1.8).
Students agreed unconditionally that learning gleaned
through the oral history project increased their
knowledge about the history of Hawai’i and the
proactive contributions of elders. Also rated highly
were attitudinal items related to research ethics,
interviewee rights, feeling more “connected” to n?
k’puna, and desire to learn more from/with them.
Students expressed moderate agreement with respect
to the practices of interviewing and use of technology.

Table 3. Assessment of Learning by Proportion of Students (N = 15)

Knowledge Items
Learned more about the history of modern Hawai ‘i 100% agree (n=15)
Learned about things nā kūpuna have done to make Hawai‘i a better place 100% agree (n=15)

Attitudinal Items
Would like to learn more about nā kūpuna 93.3% agree (n=14)
Believe in importance of telling people their rights before interviewing 100% agree (n=15)
Think it important to let people see interviews before public sees them 93.3% agree (n=14)
Feel more connected to nā kūpuna after doing oral history 93.3% (n=14)
Believe in importance of telling people their rights before interviewing 100% agree (n=15)

Practice/Skill Items
Learned to put together interview questions 80% agree (n=12).
Learned to help nā kūpuna feel comfortable 86.6% agree (n=13)
Learned to be more comfortable in asking nā kūpuna questions 80% agree (n=12)
Learned how to summarize interview themes 73.6% agree (n=11)
Better understand how to prepare for video-taped recording 73.3% agree (n=11)
278 Lana Sue I Ka‘opua, J Noelani Goodyear-Ka‘opua, J Mahealani Kaawa et al.
Written personal reflections. Students’ personal
reflections augment KAP results and provide insight
into highly rated knowledge and attitudinal items. For
example, a student commented on the integration of
learning from books, internet resources, and oral
history with the latter linked to the Aloha ‘Aina
literacy of ho‘omana as appreciation of cultural
memory and subjugated perspectives:
In social studies class we study civil rights, racism,
marriage equality…from the oral histories we learned
about discrimination from our kupunas’ [sic] personal
experience. This is what I will always remember.
Students provided additional comments related to
learning ‘what’ na kupuna have done to make Hawai’i
a better place for all. These comments reference
Aloha ‘Aina as practiced in different arenas by those
interviewed. Comments suggest that students were
inspired to consider actions they might take.
Suggested is their desire to be like na kupuna, find
their kuleana, and take action.
Our kupuna have done so much…they do so
much…encourage Native Hawaiians to go to college and
graduate, give LGBT kids a safe environment, restore
Kaho‘olawe and land/water rights, prevent HIV/AIDS.
I learned that Aloha ‘Aina is to be makawalu [many
ways of knowing] like our kupuna …to understand
different experiences and people…and be moved to help.
Personal reflections frequently referenced the value
of learning from oral histories with elders and highlight
the importance of a felt personal connection.
I really enjoyed the interviews. I felt a deep personal
connection and won’t forget the things shared. I am
grateful for the honesty of our kupuna and the
opportunity to gain ‘ike [knowledge] from their
mo‘olelo.
Structured small group/class discussions. KAP
results on practice/skills items (e.g., putting together
oral history interview questions, summarize interview
themes, understand how to prepare for video-taped
recording) were more moderate than on knowledge
and attitudinal items. Comments did not address the
skills named in the KAP. However, students offered
comments on the learning of a skill set focused on
interpersonal communication and on observation of
interviewee behavior and affect. Comments included:
“I learned to be patient and attentive,” “I learned how
to engage na kupuna and talk story with them,” “I
learned how to make na kupuna feel welcome and like
‘ohana.’” Moved by the personal connections gleaned
through the interviews, students suggested ways in
which they might help frail elders: “help them
malama [care for] their kuleana [responsibilities],
even in small ways like running errands, weed their
garden,” “help them be more active,” “take them to
cultural events,” “research their lives and ask
questions that help trigger memories if they’re
forgetful,” “take them to their ‘happy’ places—the
places where they feel comfortable and safe, the
places that bring back happy memories.”
Interviewee feedback
Na kupuna provided feedback to students in post-
interview debriefings and to faculty in one-to-one
discussions. None had prior experience in giving an
oral history interview and initially, were nervous
about speaking on camera or concerned that their
disclosures might be misunderstood or misused when
recordings were disseminated beyond the classroom.
However, all stated that the students helped them to
feel comfortable through their sensitive questioning,
attentive listening, and iteration of interviewee rights.
They praised students for their efforts to take an oral
history and stated that they looked forward to viewing
the final edited tapes which they intended to share
with their ‘ohana. Notably, all were moved by the
welcoming ways and gratitude demonstrated by class
members. Several elders mentioned being moved to
tears by the oli mahalo which the class chanted as an
appreciation to them. An elder explains the
importance of connections made through the oral
history interviews:
For generations my kupuna lived here and cared for
this ‘aina. Oral history is a teaching tool of our
ancestors. I was honored that na ‘opio wanted to know
about my life and this wahi pana [sacred place] where
the school sits. They are our future leaders. They will
perpetuate the knowledge and traditions. I was touched
 Elder stories
by their genuine desire to learn, by the smiles shared, by
the connection we made.
Discussion
We describe results from an oral history pilot used in
a Native Hawaiian culture-based school which dually
emphasizes standardized educational competencies
and Aloha ‘Aina literacies (5, 17, 18, 20). Aloha
‘Aina literacies were reinforced through engaging na
kupuna in purposeful dialogue and listening to their
stories on caring for land and people. The oral history
project was intended to advance students’ capacity for
conducting action-oriented research with/for elders.
Our specific aims were to assess the overall impact of
the oral history curriculum on youths’ interest in elder
wellbeing, knowledge of diverse social action
opportunities, and cultivation of relational
connections between elders and youth. Results
suggest that the curriculum positively influenced
these aims. From this perspective, the oral history
curriculum seems feasible as segue to future action-
oriented research with/for elders.
Methodological issues inherent to this oral history
curriculum and its evaluation limit generalization of
results to other populations. First, the curriculum was
tailored on the emphases of a particular learning
environment and results may not be relevant for use
with non-Native Hawaiian culture-based schools.
Second, no baseline KAP survey or other observation
was taken prior to project onset. Thus, it is not
possible to truly measure the influence of the
curriculum on student progress. Third, results are
based primarily on self-reported learning and thereby,
subject to social approval bias. Fourth, evaluation
assessed short-term gains only and it is possible that
knowledge, attitudes, and practices gleaned through
project participation may decline over time and with
evolving circumstances of youth. These limitations
point to implications for future praxis and research.
Should students undertake future action-oriented
research with/for elders, reinforcement of learning
from the oral history curriculum is indicated. Further
piloting of the curriculum with other Native Hawaiian
culture-based schools, with students in younger age
cohorts, and measurement of baseline knowledge,
attitudes, and practices also are indicated. Limitations
279
notwithstanding, results from the pilot are consistent
with findings from oral history projects developed for
use with students in other indigenous communities
and/or projects preparing students for social justice,
health equity, and other action-oriented research (22,
23, 25). Although not generalizable, our results
underscore issues that may be of interest to
gerontologists, educators, health disparities
researchers, and others partnering with
native communities. We emphasize three
considerations.
 Aging as intergenerational issue. This project
revealed issues related to promoting
intergenerational connections as segue to
conducting future action-oriented research in
the context of a culture-based school. Our
results suggest the substantial benefits that
can be achieved by drawing upon the wisdom
and strengths of older adults, understanding
the role culture plays in providing ways to
honor age while contributing to the
development of meaningful roles for older
adults. The relevance of intergenerational
programming for action-oriented research is
highlighted. Results counter a number of
misconceptions prevalent in western
mainstream society namely, that an aging
society is all about older adults, that age is
only about loss, and that elders take but do
not give resources to younger generations
(31). Such misunderstanding overlooks two
key demographics: (a) younger adults and
youth will one day be elders themselves and
(b) younger persons already may be family
caregivers to elders thus, experiencing first-
hand aging-related stressors. Recent Ha
Kupuna research confirms the preference of
Native Hawaiians to care for their elders
within the intergenerational family system
and documents the urgent need for elder care
that is affordable, accessible, family oriented,
and culturally responsive (32). Policymakers,
researchers, and other stakeholders are called
to examine the intergenerational impact of all
health policies and to design programs
solutions that promote health equity for all,
regardless of age cohort. In designing
280 Lana Sue I Ka‘opua, J Noelani Goodyear-Ka‘opua, J Mahealani Kaawa et al.
intergenerational solutions, schools may be
an important venue for bringing together
youth, younger adults, and elders.
 Cultural safety is essential. Cultural safety is
premised on the honoring of a community’s
strengths to perpetuate native ways of being
in the aftermath of historic trauma and in the
face of ongoing marginalization (9). For
native peoples, the classroom– once a space
of cultural erasure –increasingly is
recognized for its potential to reclaim
indigenous knowledge and values in a space
of cultural safety. In this project oral histories
became a viable means for perpetuating
Native Hawaiian culture, as well as opening
up a space for ways of being once denigrated
and stigmatized by western mainstream
culture. For example, western gender binaries
(i.e., woman/man) have overlooked
traditional Native Hawaiian social norms that
preference an acceptance of aikane (same-sex
relationships) and value the place of
mahu/mahuwahine (third gender persons) in
pre-Western contact Hawaii (33, 34). Faculty
purposefully included elders of all gender
expression. From an elder identifying as
mahuwahine, youth learned about this elder’s
family of blood-related and fictive kin which
notably, included LGBT youth for who she
created a safe haven. As indicated in an
earlier section, students’ reflections evidence
increased insights on makawalu as
appreciation of diversity. Thus, the classroom
inclusive of the oral histories of all gender
expression became kipuka, a safe zone for
indigenous cultural growth (5).
 Intergenerational connection potentiates
resilience and future leadership. To
effectively address health inequities
experienced by indigenous peoples, it is
crucial to keep in mind that sociocultural
resilience emanating from traditional native
ways of knowing has persisted, despite
profound and protracted cultural erasure from
colonizing forces (5, 9, 12, 13, 35). Native
scholar-practitioners argue that a collectivist
orientation and meaningful connections
between elders and youth are enduring
features of indigenous sociocultural
resilience (34). An HKM student voices the
power of intergenerational connection
experienced when interviewing an elder and
is moved to ponder her life direction:
“Remember who you are” were the last words she
spoke in the interview.
These words were very touching to me because
many of my peers and I live life not knowing the
purpose of being here on earth. We’re still working on
our identity, but these words brought me to thinking
about my place.
By extension, intergenerational connection needs
to be a fundamental consideration when developing
health promotions that offer the prospect of
indigenous wellbeing. Furthermore, in developing
such promotions there resides the potential to mentor
and train native youth as future action- and health-
oriented researchers. As reminded by an elder
interviewee, “they are our future leaders.” Indeed, the
erasure of health inequalities in Indigenous
communities and concomitant efforts to sustain
wellness for all will reside in the hands of our youth
as they grow to adulthood. The prudence of Native
Hawaiian ancestors guides us to “nana i ke kumu”
(“look to the source of wisdom”). Our opportunity is
to prepare youth to take their place in the world as
culturally-grounded, critical thinking stakeholders and
leaders. In so doing, we nurture the hopeful vision of
today’s youth becoming future sources of
wisdom for those who follow in the generational
continuum.
Acknowledgments
This project was supported by awards to the
University of Hawai’i from the National Institute on
Minority Health and Health Disparities
(U54MD007584) and the US Administration on
Aging, Department of Health and Human Services
(90OI0006/01). The content is solely the
responsibility of the authors and does not necessarily
represent the official views of the National Institutes
of Health or US Administration on Aging.
 Elder stories 281

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Submitted: January 04, 2015. Revised: February 06, 2015.
Accepted: February 14, 2015.
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