Critical Indigenous Pedagogy of Place: How Centering Hawaiian Epistemology and Values in Practice Affects People on Ecosystemic Levels

Abstract

Native Hawaiians face an array of disparities due to structural oppression. Interventions developed by social workers need to be culturally responsive. The process of indigenization is necessary for an intervention to be effective in addressing the needs of a cultural group. This article highlights the growing literature on indigenizing interventions. It examines Critical Indigenous Pedagogy of Place (CIPP) as an approach and method that can facilitate the process of indigenization and the impact it may have on multiple ecosystemic levels. Data are drawn from a case study of a community-based, youth-led farm. A content analysis of the interviews was conducted using critical indigenous qualitative research to build a working conceptual model of CIPP. Findings indicate that CIPP has influence on the individual, family, and community levels as it promotes the use of indigenous epistemology and values. Implications on social work practice and education are discussed.

KEYWORDS:

• Native Hawaiian epistemology
• Native Hawaiian values
• indigenization
• community-based youth programs

FUNDING AND ACKNOWLEDGMENTS

Acknowledgment: This study was funded in part by the Ford Foundation, the National Institute of Mental Health Grant T32MH20010, and the University of Washington Graduate Opportunities and Minority Achievement Program (GO-MAP). The article is dedicated to the youths of rural Hawai‘i, especially the island of Molokai (my birthplace), their adult allies, and communities—may you continue to turn to our cultural ways for wisdom and guidance. The author wants to send much mahalo (thanks) to Drs. David Takeuchi, Sue Sohng, Sharon Sutton, and Rick Bonus for reviewing earlier drafts of this article and providing constructive feedback.

Notes

1. In Hawaiian cosmology, Wākea is the deity considered maker of both man and nature. To him and his partner, a stillborn child was born. From this child’s burial spot sprang Haloa-naka, the kalo (taro) plant. The second-born of the pair, a child named Hāloa, is the ancestor of all Hawaiian people. See http://elearn.ksbe.edu/p41489305/ and http://elearn.ksbe.edu/p83534510/ for a full version of the legend.

2. Another term used for Native Hawaiians.

3. Trinidad’s (2012a) article, “Critical Indigenous Pedagogy of Place: A Framework to Indigenize a Youth Food Justice Movement,” provides a more thorough discussion on Hawaiian epistemology and values.

4. Some of the values include love (aloha), humility (ha‘aha‘a), cooperative (laulima), helpfulness (kokua), and balance/harmony/unity (lokahi).

5. Although the organization does not use terms like critical indigenous pedagogy of place, in its marketing materials, it uses Hawaiian terms like ‘aina (land) and ‘ohana nui (larger community). The Farm is a prime example of CIPP in practice.

6. See Trinidad (2009) for more information on the interview guide.

7. Braidotti (2002, as cited in herising, 2005) asserted, “Self-reflexivity is, moreover, not an individual activity, but an interactive process which relies upon a social network of exchanges” (p. 11). In this case study, my critical stance is based on the multiple interactions with Native Hawaiian youths, families, and communities in Hawai‘i and in the continental United States during my practice as a social worker, community organizer, and researcher over the past 14 years. Bearing witness to the issues they face and being an “ally” to ensuring the services address their needs inform my stance.

8. Trinidad’s (2012b) article derives from the same study, but focuses on results that focus on Hawaiian values and epistemology.

9. Trinidad’s (2011) article derives from the same study, but focuses on the process of sociopolitical development, engagement with community, and action.