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Aspects of the life history and biology of two Prorops spp. are explored, Prorops maya sp. nov. and Prorops umiehu sp. nov. Aspects of their behavior are deduced through dissection of plant material and through the use of “phloem sandwich” style observation chambers. Both were found to be ectoparasitoids of adult Hypothenemus eruditus beetles. They thus show a novel feeding behavior as, along with a Plastanoxus sp., the only bethylids known to parasitize the adult stage of their hosts, and the only known ectoparasitoids of adult scolytids. Searching, stinging, host feeding, and oviposition behaviors are reported and illustrated with photographs and video. Oviposition occurs on the ventral side of the membraneous region between the pro- and mesothorax of the beetle, and larvae feed through this location. The projection on the frons, a defining character of the genus Prorops, is observed to function as a tongue and groove mechanism with which the adult female pushes on the edge of the prothoracic sclerite of the host beetle while maintaining use of its mandibles to chew on the membrane underneath for host feeding and in preparation for oviposition. Defensive action of a Hypothenemus sp. against the wasp's sting by clamping down on the intruding ovipositor between its pro- and mesothorax is also reported, though this behavior was only observed once and thus its generality is uncertain.

The emergence of millennials in strategic positions of academic organizations paved the way for a peculiar execution of leadership practices due to their work ethic and generational stereotypes. Scholars argue that one of the neo-charismatic modalities that they embrace is transformational leadership. By and large, the said leadership paradigm becomes a multifaceted phenomenon if viewed from the specific generational and professional lenses. There is a paucity of studies that discovers its translation on developing countries that imbue a communitarian schema of values. Through a Glaserian grounded theory, the qualitative inquiry purported to provide a model which would uncover the process of sensemaking of communitarian values to enrich the transformational leadership attributes of the millennial academic supervisors. Twenty (20) information-rich cases from various comprehensive universities in the Philippines participated in the inquiry. Interestingly, the study revealed four (4) distinct yet interwoven stages of: "Build up," "Engage in," "Lean on," and "Live through." The "BELL Model of Culturally Sensitive Transformational Leadership Attribute Enrichment among Millennial Academic Supervisors" can serve as a pragmatic framework that could assist the teacher-leaders hailing from communitarian societies with a scaffolding that resonates with their modern-day sensibilities and celebrates their indigeneity.

The behavior of Acerocephala hanuuanamu sp. nov. found parasitizing Cryphalus brasiliensis under the surface of wood in Ficus microcarpa trees on the island of O‘ahu in Hawai‘i is deduced from observations in naturally occuring branches, and from direct observation using specially designed “phloem sandwich” observation chambers which consist of tree bark peeled through the phloem layer from freshly cut branches and sandwiched between a sheet of aluminum and a sheet of plexiglass. Cryphalus brasiliensis beetles, found living in large numbers in the phloem tissues in F. microcarpa trees, were collected and placed into these chambers. They tunneled into the wood and reproduced, producing an active colony of all life stages. Acerocephala hanuuanamu wasps were then placed into the system and their behavior observed. Typical behavior, aspects of which were recorded in video and still images, was as follows. A female A. hanuuanamu enters the tunnels of the bark beetles. She digs through the debris in the tunnels in a search for larvae and pupae. Cryphalus brasiliensis prepupae construct a hard pupal chamber around themselves before they pupate, and upon encountering a larva in the tunnels or the exterior of a pupal chamber with a pupa inside, she adeptly turns around in the tunnel to sting it, either inserting her ovipositor directly into the larva or by laboriously pushing it through the hard shell of the pupal chamber. When finished stinging, she withdraws her ovipositor slowly and carefully, often extracting tissue from the beetle immature as a sheath around her ovipositor. This structure remains projecting from the larva or pupa, and then the wasp turns around and host feeds through this structure, in the case of a pupa at a substantial distance through the wall of the pupal chamber. Oviposition occurs on larval stages and pupal stages. The egg hatches and the larva develops as an ectoparasitoid on the beetle. When finished feeding, it detaches and pupates in the tunnel. Mating behavior is also described. In addition to C. brasiliensis in F. microcarpa, A. hanuuanamu was also observed attacking Cryphalus mangiferae in mango (Mangifera indica) branches. Acerocephala ihulena sp. nov. was also found on O‘ahu parasitizing Eidophelus pacificus in hau (Hibiscus tiliaceus) branches, and is described. The genus Acerocephala is revised given the perspective resulting from these two new species and aspects of functional morphology observed in the behavioral studies, Acerocephala indica comb. nov. is transferred to the genus, and a key to the genus is provided.

HŌ‘ULU‘ULU MANA‘O‘O ke kapa inoa i nā mea ola a me nā hi‘ohi‘ona ‘āina ke kuleana o ka Nomenclature Hui. He kōmike nō ia hui ma lalo o ka Native Hawaiian Cultural Working Group o ke Kiaho‘omana‘o Kai Aupuni ‘o Papahānaumokuākea. Aia nō ka mole o ko mākou ka‘ina hana kapa inoa i ka pilina wehena ‘ole o nā Kānaka ‘Ōiwi, ‘o ia ho‘i ka mo‘okū‘auhau o Kānaka, ka mea e ho‘opili ai a pili kākou i nā mea a pau loa. A ‘ike le‘a ‘ia nō kēia pilina ma ke ko‘ihonua ‘o ke Kumulipo. Ma o nā lālani he 2,000 i hānau ‘ia mai ai kēlā me kēia mea ma ke ao Hawai‘i mai kikilo mai nō a hiki loa i kēia wā ‘ānō e holo nei. Ma Hawai‘i nei, mai Hawai‘i Mokupuni a hiki loa i Hōlanikū, mau nōke kaunānā ‘ia o nā ‘ano mea ola like ‘ole, ‘o ka limu ‘oe, ‘o ke ko‘a ‘oe, ‘o ka i‘a ‘oe, ‘o ka manu ‘oe, ‘o ka lā‘au ‘oe, a ia ‘ano lāhui hou aku. Ma kēia pepa nei e wehewehe ‘ia ai ia ka‘ina hana kapa inoa Hawai‘i i ia ‘ano mea hou loa i kaunānā ‘ia. Ma o ka hana kapa inoa e pili pū mai ai nā mea ola hou iā kākou ma ko lākou ho‘onohonoho ‘ia i ko kākou mo‘okū‘auhau, a lilo ia i kumu e hō‘oia ‘ia ai ka pono me ke ko‘iko‘i e mālama aku i ia lālā ‘ohana hou loa. I ‘ike ‘oe, e ka mea heluhelu, he hoa namu haole ko kēia pepa. ‘A‘ole na‘e ia he unuhi. ABSTRACTThe Papahānaumokuākea Native Hawaiian Cultural Working Group Nomenclature Subcommittee gives Hawaiian names to spaces, objects, or organisms within the Papahānaumokuākea Marine National Monument. Our naming process recognizes the intimate genealogical relationship between Kānaka ‘Ōiwi (Native Hawaiians) and the environment. This is well-documented in the cosmogonic chant, the Kumulipo, which spans across 16 wā (epochs). Over 2,000 lines breathe life into everything in the Hawaiian Universe that continues today and guides us towards the future. In this contemporary wā, the (re)discovery of new marine species, including limu (algae) and ko‘a (coral) in Hawai‘i represents a need to name them. This paper documents the subcommittee’s naming process that draws upon traditional Hawaiian knowledge and practice. Kānaka ‘Ōiwi understand the life-giving potential of names. Thus, the subcommittee draws upon the Kumulipo in the naming of newly discovered species and places found in Hawai‘i—recognizing their cultural significance in our genealogy and the need for their study and conservation. This paper is presented primarily in ‘ōlelo Hawai‘i, the Indigenous language of Native Hawaiians. An English paraphrasing follows.

The scholarship on using popular culture -- specifically from films -- as an effective educational tool to enhance teaching opportunities that link leadership theory to practice has gained traction in the past decade. This article extends the discourse and uses "Harry Potter," the cultural phenomenon fantasy film series, as a source of teaching material apt with practical lessons in leadership. A content analysis of the 8-film series found 151 leadership scenarios that can be used as models in which leadership theories and approaches can be recognized, applied, and promote classroom discussion. However, seven specific clips are showcased to recognize a limited number of leadership theories and approaches frequently taught in a public affairs leadership classroom. They include the situational and behavioral approaches to leadership, leader-member-exchange theory, authentic leadership, team leadership, transformational leadership, and race/culture in leadership.

The emergence of millennials in strategic positions of academic organizations paved the way for a peculiar execution of leadership practices due to their work ethic and generational stereotypes. Scholars argue that one of the neo-charismatic modalities that they embrace is transformational leadership. By and large, the said leadership paradigm becomes a multifaceted phenomenon if viewed from the specific generational and professional lenses. There is a paucity of studies that discovers its translation on developing countries that imbue a communitarian schema of values. Through a Glaserian grounded theory, the qualitative inquiry purported to provide a model which would uncover the process of sensemaking of communitarian values to enrich the transformational leadership attributes of the millennial academic supervisors. Twenty (20) information-rich cases from various comprehensive universities in the Philippines participated in the inquiry. Interestingly, the study revealed four (4) distinct yet interwoven stages of Build up, Engage in, Lean on, and Live through. The 'BELL Model of Culturally Sensitive Transformational Leadership Attribute Enrichment among Millennial Academic Supervisors' can serve as a pragmatic framework that could assist the teacher-leaders hailing from communitarian societies with a scaffolding that resonates with their modern-day sensibilities and celebrates their indigeneity. [ABSTRACT FROM AUTHOR]