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The work that we do and how we do that work is formed through our view of the world, shaped within our own ways of knowing and prioritized by the needs of people and the lessons of place. This article illustrates what one educational policy, filtered through one way of knowing, and prioritized by the needs of people and place looks like in higher education. Kuahuokala, a metaphor for third space manifestation, is used to carve out inclusive sanctuaries in the university. It is a praxis of Hawaiian epistemology through four intentional guides: "ho?ai, ?aina momona, kuahuokala", and "a?o aku a?o mai". These intentions reveal a (k)new old wisdom that simplifies complexity into purpose and common sense. The defining of the metaphor as well as these intentions frame this paper to transform the dialogue at the university, raise consciousness through action, and set policy in motion.

In 2001, Dr. Thomas Jackson, or Dr. J as the author and her colleagues affectionately call him, spoke to the faculty at Waikiki Elementary. He described philosophy for children (p4c) Hawai'i and encouraged them to try P4C if something about it "resonated" with them. In the beginning, Dr. J held a p4t (philosophy for teachers) after-school seminar and he, along with some graduate students, did p4c in their classes. That is how the author's p4c Hawai'i experience began. Several years later, she has been asked to share her perceptions of p4c. In speaking with her colleagues, she realizes that p4c is many things to many people. At the very heart of p4c is safety. A safe community, a place where people feel safe to share ideas without judgment or ridicule, is the foundation of the p4c circle. That said, she wants to share the top ten things she loves about p4c.

The article examines the various efforts to promote Uchinaaguchi instruction in Hawaii. The linguistic aspect of history of five generations of Okinawans and how Uchinaaguchi was treated in each generation are described. The events and activities in the Uchinaaguchi community which range from individual activities, structured classroom-based activities to mass media broadcasts reflecting what is happening in contemporary Hawaii and the perspectives of the members of the Okinawan community who have recognized the value that Uchinaaguchi plays in the continuance of their cultural heritage, identity and values are discussed.

The article presents the information about the relationship between the Okinawans, the residents of Okinawa island in Japan and the Japanese from the main islands of Japan namely, Honshu, Kyushu, Shikoku, and Hokkaido, collectively known as Naichi, in Hawaii. The relationship between the Okinawans and the Naichi is such that one group feels superior to the other. Studies by the researchers seem to bring out the feeling that the prejudice against Okinawans was brought over from Japan. The prejudice and discrimination in inter-group relationships in Hawaii is intense because there are greater number of Okinawans as compared rest of the Japanese population. Moreover the Naichi have a culture of which they are proud, while the Okinawans, have suffered from a sense of inferiority owing to their peculiar cultural practices and institutions. The Naichi describe Okinawan speech as loud, rough, and coarse, with more emphasis on free self-expression as contrasted with the more restrained, refined and cultured ways of the Naichi.

This article focuses on unionization and the plantation in Hawaii. To understand in some measure plantation system and how deep are of the paternalistic relationship may the role paternalism has the changes in the pattern, be pointed out. The first aspect, which played a more important role in the earlier days of the plantation, could in a sense truly be called a benevolent and fatherly kind of relationship. During this earlier period the fatherly and benevolent treatment arose out of the manager's multitudinous decisions in seeing to It that the community was kept stable and meeting the basic needs of housing, shelter, and food. Reminiscent of the paternalitstic and benevolent interest of the planter in the workers are the excellent athletic and physical facilities for the workers, free medical care, free housing, free use of utilities, and festivals and celebrations in which the whole community participated. Some of the rules and laws set up by the planter were based on a fatherly Interest and the desire to protect the workers from exploitation from outsiders.

Microalgal communities that colonize the hulls of at-risk vessels – those which have the highest port residency times, lowest speeds, and most stationary time in water - are expected to change as a function of environmental factors during ocean voyages, but are rarely studied. The microalgal communities on the hull of an atypically operated ship, the T.S. Golden Bear , were quantified during the course of a voyage from San Francisco Bay to the South Pacific and back. Here we clearly demonstrate that microalgal communities can be highly resilient, and can survive physiologically strenuous journeys through extreme variation in salinity and temperature. A 42% reduction in microalgal biomass and a 62% reduction in algal cellular abundance indicated a community-wide negative reaction to an increase in both salinity and temperature after the ship left San Francisco Bay, CA and cruised southward to Long Beach, although in vivo cellular fluorescence capacity increased. Further reductions in biomass (36%) and cellular abundance (26%) occurred once the ship encountered high-temperature, high-salinity waters in Hawaii. A 17% reduction of cellular fluorescence capacity was also observed in Hawaii. Despite previous environmental stressors, upon return to temperate waters off Vallejo, CA, biomass increased 230%, cellular abundance remained stable, and cellular fluorescence capacity increased from 0.45 ± 0.26 to 0.60 ± 0.07. The methods used in the current research provide efficient, cost-effective procedures for analyzing microalgal (and macrofouling) communities, which can in turn aid regulators in creating such necessary thresholds for enforcement. • Resilience of microfouling communities to environmental stressors • Aypically-operational ships as vectors for microalgal accumulation and increase bioinvasion risk. • Microfouling and temperature impacts • Microfouling and salinity impacts • In-service fouling community monitoring [ABSTRACT FROM AUTHOR]

A foreword to "Social Process in Hawaii" is presented.

The article discusses mahuwahine, or transgender women, in Hawai'i, with a particular focus on their experiences with the HIV epidemic. Emphasis is given to the exclusion of mahuwahine from data collection efforts and its impact on services and resources for transgender Hawai'ians. Details related to traditional Hawai'ian and modern U.S. understandings of transgender people are presented. Other topics include colonization and evidence-based prevention interventions.

A foreword to "Public Policy and Globalization in Hawai'i" is presented.

A foreword to "Public Policy and Globalization in Hawai'i" is presented.

Objectives: To examine the relationship between coronary artery calcification (CAC) and mortality in a sample of elderly men., Design: Prospective cohort study., Setting: The Honolulu Heart Program., Participants: A population-based sample of 224 men aged 84 to 96 with good cognitive function., Methods: From 2004 to 2005, subjects received physical examinations including CAC determinations. Participants were followed for up to 3 years for all-cause mortality., Results: In the course of follow-up, there were 17 deaths (28.0/1,000 person-years). Risk of death rose consistently and significantly as CAC scores increased (P=.001). For CAC scores less than 10, no deaths were observed. For scores of 10 or higher, risk of death rose from 13.2 per 1,000 person-years for CAC scores of 10 to 100 to 48.6 per 1,000 person-years for CAC scores greater than 1,000. Findings persisted after adjusting for age and traditional risk factors. In this sample of elderly men, CAC was the only factor with a significant relationship with total mortality., Conclusion: Higher CAC scores in elderly men are associated with greater risk of death. Screening for CAC could be important for developing strategies to improve longevity in elderly people, particularly at an age when associations between mortality and traditional risk factors are weak.