The Hawaiian kingdom, prior to the illegal overthrow of its monarchy (1893) and the subsequent English-only Law (1896), had boasted a 91-95% literacy rate. Within that learning environment learners had a clear sense of purpose because Hawaiians had a firm grasp of who they were, where they were, and what they had to contribute. Since the English-only Law and US annexation of Hawai‘i (1898), however, the settler colonialschool system has maintained levels of cultural dissonance that have manifested as inequitable student outcomes for Native Hawaiians and Pacific Islanders (NHPI) across multiple academic and disciplinary student indicators (i.e., proficiency, suspension rates, etc). While western law and US compulsory education severed traditional sources of knowledge production that had provided a sustainable model of a‘o (teaching and learning), the ancestors of the Native Hawaiian community were diligent about preserving the keys to their genealogical legacies within more than 120,000 pages of Hawaiian-language newspapers. This collective repository is a resource that helps the Office of Hawaian Education (OHE) rethread Hawaiian education into the tapestry of traditional sources of knowledge production to improve sustainability (cultural, intellectual, environmental, political, etc.) for all learners. OHE uses a theory of change that engages primary and secondary sources, quantitative and qualitative data, in action research that informs Why contemporary circumstances exist, What those contemporary circumstances are, Where we want Hawaiian education to go, and How we are going to get there.

Service learning has gained traction in higher education as an accepted pedagogical model, but practitioners question the types of learning outcomes that emerge from it. How does service learning contribute to student growth, particularly in the area of critical consciousness development? This study investigates how service-learning experiences impact the ways in which students think about issues of Inequality, Social Justice, and Power & Privilege. Qualitative data collected from 17 service learning courses were coded within these three major themes, and then further categorized within each major theme as statements that reflect Cognitive Recognition, Perspective Taking, or Student Agency.

A growing amount of research is being conducted on racial diversity in college football head coaching positions in the United States. However, very little has been conducted on the entry-level positions in college coaching: Graduate Assistants (GAs), Quality Control assistants (QCs) and restricted earnings coaches. These positions represent natural professional trajectories for student-athletes, who constitute the future pool of applicants for college coaching positions. In the United States, the majority of student athletes are nonwhite, but white coaches still dominate the world of college athletics. This paper investigates the pipeline issues that obstruct the matriculation of nonwhite student-athletes and produce what I call the diversity deficit in college football coaching. Existing analyses of empirical data from member institutions of the National Collegiate Athletic Association (NCAA) demonstrate the existence of racial inequality in the profession of coaching. This paper will explain the perpetuation of the diversity deficit by employing Critical Race Theory (CRT) to illustrate how whiteness, color-blindness and tokenism structure college football coaching. The paper then presents new research data that illuminate how power shapes NCAA member institutions and that can aid participants in addressing pipeline issues and the diversity deficit.

This is a qualitative study that investigates how culture and race impact the college experiences of PI football players, how those experiences enhance or inhibit their persistence in higher education, and to introduce Pacific Islander Cultural Racism Theory (PI-CRiT) as a guiding framework for the research. The methodology for this study weaves three Pacific Islander cultural constructs together to ensure that the research process is respectful of each participant, their community, and their gift of mo'olelo (story). This PI methodology disrupts dominant research paradigms by suggesting that data collection, analysis and interpretation should align with its participants' ontology, epistemology and axiology. That is, the methods to gain more knowledge about reality (methodology), should align with the participants' views about reality (ontology), their ways of thinking about reality (epistemology), and their ethics, morals and values that guide their interaction in that reality (axiology).

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