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as "Hawaiian," and also be the opposite of what English-language literature describes as "American." Neither of these things really has anything to do with what is a Hawaiian view of Hawaiian-ness, which, of course, is recorded in Hawaiian. This method of self-identification has caused great trauma in the Hawaiian community because the English-speaking community and media immediately recognize it as "Hawaiian" by their own definition, even when it is in direct conflict with traditional Hawaiian values.

The negative features of pidgin and lack of status are obvious. The fact that pidgin is most decried by the English-speaking group should serve as notice that eliminating pidgin in favor of Standard American English would probably not be in the best interests of the Hawaiian people. The positive features of pidgin must always be recognized: maintenance of the unity and identity of Hawaiians in the face of the elimination of the ancestral tongue for so many; and a means for continuing in large part the traditional base culture of the Hawaiian people referred to above, for which purpose Standard English is not overly-well suited.

Creolization of pidgin was really the only solution that local children had in order to retain that distinct and primary Hawaiian cultural identity within the context of compulsory education in English. This education deprived them of a full Hawaiian language education, and even deprived them of time with their families, important in developing full control of the entire spectrum of the Hawaiian language. The same forces that created pidgin initially are presently with us, and work against ever replacing it with Standard American English, or even making such a replacement in the best interest of Hawaiians. What then is the alternative? The revival of Hawaiian as a primary language for local people is a natural proposal for anyone at all familiar with the achievements of Hawaiians in their own language and with similar situations in other parts of the world where language revival had made a considerable difference in people's lives. 30/



Title I of the National Historic Preservation Act of 1966 authorizes the Secretary of the Interior to expand and maintain a National Register of Historic Places "composed of districts, sites, buildings, structures and objects significant in American history, architecture, archeology, engineering and culture." 31/

Historic preservation is basically a citizen, not a government, movement. Action by the private sector is supported, not initiated, in Hawaii by the County, State, and Federal Governments. The Hawaii State Historic Preservation Plan defines the roles of these respective sectors in the following way:

Private Sector: Increasing numbers of people from all walks of life are beginning to realize that action is needed to protect the rapidly diminishing treasure of historic resources and that private efforts are often the most cost-effective.
County Governments: Counties are the level of government where the average citizen can most effectively be involved in the decision-making process. It is through the County government that community preservation priorities can be voiced and action best tailored to those priorities can be initiated.

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