Ka Wai Ola - Office of Hawaiian Affairs, Volume 26, Number 6, 1 June 2009 — Teaching the Hawaiian child [ARTICLE+ILLUSTRATION]

Teaching the Hawaiian child

Ahuge difference in child-rearing practices and child behavior is evident today. In the 1940s, when today's kūpuna were growing up, Hawaiian parents and grandparents repeatedly reminded keiki about the rules of behavior. Rules like, "Children are seen and not heard";

"Respect your elders"; "Listen, watch how things are done, and learn"; "When elders are speaking, listen quietly"; and "Speak only when you are spoken to," were heard frequently in the home. Most parents had many more rules. Today, youngsters seem to have unlimited access and an open platform to speak, even argue, with parents, kūpuna and adults. Things have changed. A recent newspaper article caught my eye. The syndicated eolumn titled, Cultivating high seīf-esteem īowers child's regard for others, was written by family psychologist Dr. lohn Rosemond. He said, "In the 1960s American parents stopped going to their elders for advice (on child-rearing) and began going instead to mental heahh professionals - like me (Dr. R.)" Child psychologists eame up with the new philosophy based on a high selfesteem being a good thing. Parents were encouraged to ensure that their children developed high self-esteem. Dr. Rosemond went on to say that mental heahh professionals made h up! A parent asked, "Isn't h possible for a child to have high selfesteem and a high level of respect for others?" His answer was stunning. "An unequivocal no," he responded. He continued, "People with high self-regard, possess a low regard for others." Dr. Rosemond said that this "postmodern psychological parenting is completely devoid of value." "It is a sham." "It has damaged children, families, schools and culture." Dr. Rosemond proposes that "we begin the invigorating, rejuvenating process of finding our way back home." Traditionally, kūpuna and mākua had kuleana to teach all kamali'i the life skills and values related to staying healthy, supporting a family and assisting the 'ohana and lāhui.

Keiki kāne learned male responsibilities and kaikamāhine learned female responsibilities. 'Ohana elders kept trained eyes focused on all developing kamali'i. The elders would decide whieh child displayed an aptitude for speeial training. The traditional Hawaiian teaching method

involved watching and listening carefully as the teacher demonstrated. The student then showed the teacher what he had just learned. This process was repeated until the teacher was confident his student had mastered the skill. During the learning process, indications that a lesson was going well were nods, an occasional " 'ae," or sighs of approval from the teacher. The teacher also taught appropriate behaviors, attitudes and values. This training took time. Conversely today, keiki get education and training in school classrooms and on school playgrounds. Then, keiki bring home work that requires evening and weekend hours. Organized sports and television fill other "free time." Thus, time to learn from elders within the family circle is greatly diminished. Expectations, behaviors and attitudes learned in schools are different and, mostly, divergent from Hawaiian values. Today, the 'ohana need to introduce more eulhual training in a keiki's first five years of childhood to assure that Hawaiian values continue. A mo'olelo tells how kūpuna of Ke'ei, a small village near Nāpo'opo'o, Hawai'i, determined the destiny of an 8-year-old boy. The boy was alert and energetic, and precocious in warlike games. His body development was far ahead of his playmates. One day, the young boy went swinuning with a group of boys near Hikiau heiau. The boys later divided into sides and a moek battle developed. The boys wrestled, slapped their chests and threw projectiles of damp sand at eaeh other. The boys of Nāpo'opo'o seemed to prevail, until the game of throwing sand projectiles began. When the Ke'ei boys began to fall back, the strong boy moved forward, alone, facing a number of Nāpo'opo'o opponents. He stood his ground fighting, showing his fearless

nahue. A kahuna kia'i, at the nearby heiau, observed the scene, and later, told the boy's father what he had seen. The kahuna predicted the boy would become a famous warrior one day

and recommended the boy become a kahuna and be taught the profession of war. Tlie boys' father was a warrior chief. He began skills development, training his son in hurling, boxing.

wrestling and running swiftly. That was the beginning of Hawai'i's great warrior chief Kekūhaupi'o, who fought side by side with Kamehameha the Great, always protecting his ah'i. ■

(Ēl*, www.oha.org/kawaiola MO'OLELO ■ H I ST ū RY IUNE2009 | 9

By Claire Ku'uleilani Hughes, Dr. PH„ R.D.

Kamehameha and his advisers enjoy a splendid sunset at Hale o Keawe. Standing between the kōhili bearers are, from left: Ke'eaumoku, Kamanawa, Kamehameha and kahuna nui Holoae. Kekūhaupi'o, the subject of a mo'olelo described in this eolumn, stands in the foreground to Kamehameha's left. Kame'eiamoku, Keaweaheulu and Hewahewa, grandson of Holoae, the kahuna, are also shown. - Artist: Brook Kapūkuniahi Parker, from Kamehameha Publishing's forthcoming Ali'i poster set based on the book "Ruling Chiefs of Hawai'i."