Reid Ginoza at 00:25, 10 April 2006

2006-04-10T00:25:02Z

Jennifer Wada at 10:44, 8 March 2006

2006-03-08T10:44:47Z

New page

general American philosophy represented
by these people did not support
the thought of t r a d i t i o n a l Hawaiian
p o l i t i c a l , economic, or linguistic
systems. Those who had been
incorporated into government service
believed that the country owed them
something, rather than the other way
around. They made l i t t l e attempt to
use Hawaiian in carrying out their
d u t i e s , and instead complained about
the lack of English- speaking
a b i l i t i e s of Hawaiians who served with
then in government. Again, there was
d i r e c t conflict -with the o r i g i n a l ly
expressed goals of the mission to
r e t a i n the indigenous language, while
encouraging the indigenous people to
develop a Western l i f e s t y l e . The
i n s i s t e n c e that English was more
suited to high government service and
recordkeeping (which it actually was
not) removed much authority from
Hawaiian control and opened government
for a greater expansion by the tiny
English-speaking community.
A s i t u a t i o n thus developed in which
Hawaiian was the language of the
sovereign, low-order government
service and the courts, local church
systems, the public education system,
law enforcement, low-order internal
business, blue collar jobs, and the
subsistence l i f e of the country
d i s t r i c t s , while English was the
language of high-paying, upperadministration
jobs, and big business.
The Hawaiian reaction to this
development was deep resentment
toward the English speakers (who had
received their positions in the f i r st
place due to the largess of the
nation) and a strong movement to learn
English in order to better compete
with the intrusive group.
Although the missionary-centered
community had overstressed the
importance of English as a means to
maintain their power, the importance
of developing English and other
foreign language s k i l l s in order to
secure occupations dealing with the
outside world soon became clear to
Hawaiians. As early as 1839, even
before the missionary community had
organized i t s own English language
school at Punahou, young a l i ' i were
educated exclusively in English at a
school designed for that purpose
called the Chiefs' Children's School
(new Royal Elementary). It was not
until 1851, however, that a
government-sponsored school in a
medium other than Hawaiian was
established. Even this school, the
Honolulu Free School, catered
primarily to mixed-blood children,
many of whom already had exposure to
foreign languages through one
non-Hawaiian parent. By 1854, regular
government schools taught through the
medium of English were opened and
began to compete with the Hawaiian
medium schools for the Department of
Education's attention. Several
private schools enrolling Hawaiian
students, and often employing British
teachers, also appeared after
mid-century. By the late 1880's, the
government had sent academicallytalented
Hawaiian youth abroad to
receive educations in England,
Germany, Japan, and I t a l y.
Leadership within the Department of
Education interpreted Hawaiian
interest in learning English as
indicative of a desire to abandon
Hawaiian altogether. This coincided
with the opinion of many younger
individuals in the manifest destiny of
Northern European races, the rising
tide of Euro-American dominance, and
the inferiority and ultimate doom of
Asian and Pacific cultures. Suggestions
to abandon Hawaiian language in
favor of English came from the
English-speaking community, but not
a l l of them agreed with the idea.
There were a few l e f t who held to the
original missionary ideals, as
witnessed by Reverend Lorenzo Lyons'
{{p|193}}

@@ Line 1: / Line 1: @@
 general American philosophy represented
 by these people did not support
-the thought of t r a d i t i o n a l Hawaiian
+the thought of traditional Hawaiian
-p o l i t i c a l , economic, or linguistic
+political, economic, or linguistic
 systems. Those who had been
 incorporated into government service
 believed that the country owed them
 something, rather than the other way
-around. They made l i t t l e attempt to
+around. They made little attempt to
 use Hawaiian in carrying out their
-d u t i e s , and instead complained about
+duties, and instead complained about
 the lack of English- speaking
-a b i l i t i e s of Hawaiians who served with
+abilities of Hawaiians who served with
 then in government. Again, there was
-d i r e c t conflict -with the o r i g i n a l ly
+direct conflict with the originally
 expressed goals of the mission to
-r e t a i n the indigenous language, while
+retain the indigenous language, while
 encouraging the indigenous people to
-develop a Western l i f e s t y l e . The
+develop a Western lifestyle. The
-i n s i s t e n c e that English was more
+insistence that English was more
 suited to high government service and
 recordkeeping (which it actually was
@@ Line 25: / Line 25: @@
 for a greater expansion by the tiny
 English-speaking community.
-A s i t u a t i o n thus developed in which
 Hawaiian was the language of the
 sovereign, low-order government
@@ Line 32: / Line 33: @@
 law enforcement, low-order internal
 business, blue collar jobs, and the
-subsistence l i f e of the country
+subsistence life of the country
-d i s t r i c t s , while English was the
+districts, while English was the
 language of high-paying, upperadministration
 jobs, and big business.
@@ Line 39: / Line 40: @@
 development was deep resentment
 toward the English speakers (who had
-received their positions in the f i r st
+received their positions in the first
 place due to the largess of the
 nation) and a strong movement to learn
 English in order to better compete
 with the intrusive group.
 Although the missionary-centered
 community had overstressed the
@@ Line 49: / Line 51: @@
 maintain their power, the importance
 of developing English and other
-foreign language s k i l l s in order to
+foreign language skills in order to
 secure occupations dealing with the
 outside world soon became clear to
 Hawaiians. As early as 1839, even
 before the missionary community had
-organized i t s own English language
+organized its own English language
-school at Punahou, young a l i ' i were
+school at Punahou, young <u>ali'i</u> were
 educated exclusively in English at a
 school designed for that purpose
@@ Line 78: / Line 80: @@
 teachers, also appeared after
 mid-century. By the late 1880's, the
-government had sent academicallytalented
+government had sent academically talented
 Hawaiian youth abroad to
 receive educations in England,
-Germany, Japan, and I t a l y.
+Germany, Japan, and Italy.
 Leadership within the Department of
 Education interpreted Hawaiian
@@ Line 96: / Line 99: @@
 favor of English came from the
 English-speaking community, but not
-a l l of them agreed with the idea.
+all of them agreed with the idea.
-There were a few l e f t who held to the
+There were a few left who held to the
 original missionary ideals, as
 witnessed by Reverend Lorenzo Lyons'
 {{p|193}}

Template:Nhsc-v1-193 - Revision history

Reid Ginoza at 00:25, 10 April 2006

Jennifer Wada at 10:44, 8 March 2006