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Raising cultural self-efficacy among faculty and staff of a private native Hawaiian school system

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Raising cultural self-efficacy among faculty and staff of a private native Hawaiian school system

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RAISING CULTURAL SELF-EFFICACY AMONG FACULTY AND STAFF OF
A PRIVATE NATIVE HAWAIIAN SCHOOL SYSTEM

by

Randie Kamuela Fong

____________________________________________________________

A Dissertation Presented to the
FACULTY OF THE USC ROSSIER SCHOOL OF EDUCATION
UNIVERSITY OF SOUTHERN CALIFORNIA
In Partial Fulfillment of the
Requirements for the Degree
DOCTOR OF EDUCATION

May 2012

Copyright 2012 Randie Kamuela Fong

ii
DEDICATION
He lei mana‘o k!ia no ku‘u mau m"kua aloha ‘o Elsie Kamila Kapa‘akea
Kama Fong l"ua me Herman Sum Fong.
He p#k! mana‘o k!ia no ku‘u wahine aloha ‘o Jamie Mililani Merseberg
Fong, a he k$h"pai mana‘o k!ia no k" m"ua keikik"ne ‘o Kamuela
Kapalikilolanikuaka‘a Fong e ho‘oulu ai he moemoe" lanakila i loko o kona na‘au no
k!ia mua aku.
He ho‘okupu k!ia nou e Pauahi Lani Nui no ka ho‘ohawai‘i ‘ana o k"u
ho‘oilina ‘o ia ho‘i N" Kula ‘o Kamehameha, no ka pono o ka L"hui Hawai‘i, a i
kahua a pa‘a a laha "kea n# ho‘i ka Nohona Hawai‘i – ka mea e Hawai‘i ai n"
Hawai‘i.

iii
ACKNOWLEDGEMENTS
I wish to express my heartfelt gratitude to Dr. Melora Sundt for making the
past three years in the Ed.D program among the most rewarding experiences of my
life. As chair of my committee, she constantly challenged me to do my best work
and was liberal with her words of encouragement during the many moments when I
felt frustrated or lost. Like all good educators, Dr. Sundt knows that kindness and
caring are some of the most powerful tools a teacher has to inspire learning. I also
wish to thank Dr. Larry Picus for serving on my committee: He draws from a range
of life experiences to provide insights, and uses humor to make complicated issues
much easier to understand. I am grateful to have been a student of Dr. Darnell Cole,
my third committee member, who encourages all of his students to question and
challenge, and to ensure that arguments are always solid and well-supported. I am
indebted to Dr. Dennis Hocevar for not only sharing his wealth of expertise in
statistics, but for doing so patiently and kindly over the phone during more than a
dozen calls. Although he deals with hundreds of students for limited periods of time,
it was amazing to me that he could reference specific details of my research by
memory which suggested a level of respect and appreciation for a doctoral student’s
work. While we have only spoken on the phone and have not yet met in person as of
this writing, I feel like I have known Dr. Hocevar for a very long time.
I wish to thank Dee Jay Kauluwena Mailer, Chief Executive Officer of
Kamehameha Schools for encouraging me to pursue my doctoral goals and for
believing in my ability to serve as a leader at Kamehameha Schools in our collective

iv
service to the L"hui Hawai‘i. The value she places on relationships, and her focus on
both Pauahi’s vision and the Schools’ mission makes her a revered mentor and a dear
friend for life.
This dissertation is based on concepts and philosophies developed and
established by Ka‘iwak$loumoku Hawaiian Cultural Center, and Ho‘okahua –
Hawaiian Cultural Development, two entities that provide cultural enrichment,
guidance and professional development opportunities throughout the Kamehameha
Schools system. This study is made possible because of their support, and is built
upon their foundational work including Nohona Hawai‘i, L"hui Vision, and
Hawaiian Cultural Vibrancy Policy 740C which they apply each and every day in
their work for Princess Pauahi – I am deeply indebted to the members of both
departments.
Mai ku‘u w" li‘ili‘i a nui, ‘#lelo pinepine maila ku‘u mau m"kua ia‘u e
ho‘omau i ka ho‘ona‘auao ‘ana. He makemake nui k# ku‘u P"p" l"ua me ku‘u
M"m" e hana pono au i n" manawa a pau, e no‘ono‘o i n" mea k%pono wale n#, a e
hilina‘i mau i Ke Akua, i ka mea n"na i hana i ka lani a me ka honua, a me n" mea a
pau loa e piha ai. Nui k# l"ua ‘i‘ini e papahi ‘ia au me ka lei laeo‘o, a lae‘ula paha
ke hiki mai ka w" k%pono – ‘o ia n# k# l"ua moemoe" no‘u. Ma muli o ke aloha nui,
ke k"ko‘o piha, a me ke k%pa‘a mau o ka‘u wahine ‘o Jamie Mililani, ua k# mai n#
ka ‘i‘ini o n" m"kua o‘u ma o ka loa‘a ‘ana mai o k!ia mea hanohano, he kekel!
kauka n# ho‘i. ‘O ka‘u wahine ku‘u iwikuamo‘o, ku‘u pili ‘ao‘ao, a ‘o ku‘u hoahele
ma n" alahele like ‘ole a pau o ke ola. ‘O k" m"ua keikik"ne ‘o Kamuela, he lama

v
p#maika‘i ‘o ia e ‘a‘" mau i ka houpo o n" k%puna, a he kamalei hiwahiwa na kona
mau m"kua. ‘A‘ole o kana mai ko‘u mahalo i k# l"ua aloha a k%pa‘a ma hope o‘u
ma n" minuke a pau o ka hola, ma n" hola a pau o ka l", a i ka p# a me ke ao. Hau‘oli
n# k!ia i ka pae pono o nei wa‘a kaulua i uka. Ua k"kau ‘ia k!ia palapala me ka
mana‘o he mea nui ka Nohona Hawai‘i no n" hanauna e hiki mai ana: E o‘u mau
p#ki‘i, mai poina iki: He Hawai‘i ‘oukou, mau a mau. Ke aloha.

vi
TABLE OF CONTENTS
Dedication ii
Acknowledgements iii
List of Tables vii
Abstract ix
Chapter One: Introduction 1
Chapter Two: Review of the Literature 23
Chapter Three: Methodology 50
Chapter Four: Analysis 68
Figure 4.1. Interest Levels of Nohona Hawai‘i Interest Survey 72
Respondents
Chapter Five: Discussion and Conclusion 85
References 108
Appendices 118
Appendix A: Kamehameha Schools Hawaiian Cultural Vibrancy 118
Policy 740C
Appendix B: Nohona Hawai&i Interest Survey 2011 121
Appendix C: Pauahi Legacy Online Training Pre-Survey 134
Appendix D: Pauahi Legacy Online Training Post-Survey 137

vii
LIST OF TABLES
Table 3.1: Years Working at Kamehameha Schools, Nohona Hawai‘i 54
Interest Survey Respondents
Table 3.2: Work Categories of Nohona Hawai‘i Interest Survey 55
Respondents
Table 3.3: Hawaiian Cultural Self-Efficacy of Nohona Hawai‘i Survey 56
Respondents
Table 3.4: Raising Cultural Self-Efficacy, Nohona Hawai‘i Survey 56
Respondents
Table 3.5: Years Working at Kamehameha Schools, Pre/Post-Survey 60
Participants
Table 3.6: Work Categories of Pre/Post-Survey Participants 61
Table 3.7: Hawaiian Cultural Self-Efficacy of Pre/Post-Survey Participants 62
Table 3.8: Raising Cultural Self-Efficacy of Pre/Post-Survey Participants 62
Table 4.1: Hawaiian Language Familiarity of Nohona Hawai‘i Interest 69
Survey Respondents
Table 4.2: Confidence/Comfort in Hawaiian Language and Culture 70
(Cultural Self-efficacy) Among Nohona Hawai‘i Interest
Survey Respondents
Table 4.3: Level of Personal Involvement in Organization-sponsored 71
Cultural Activities by Nohona Hawai‘i Interest Survey
Respondents Last Year (2010)
Table 4.4: Areas of Cultural Interest of Nohona Hawai‘i Interest Survey 73
Respondents
Table 4.5: Correlations Between Hawaiian Language Familiarity, Cultural 77
Self-efficacy, Involvement and Interest Among Nohona
Hawai‘i Interest Survey Respondents
Table 4.6: Results of Pre-Survey Knowledge Questions by Pre/Post 78
Survey Participants

viii
Table 4.7: Results, Pre/Post Survey Knowledge Questions by Pre/Post 79
Survey Participants
Table 4.8: Post-Survey Cultural Self-Efficacy Variables 80
Table 4.9: Post-Survey Hawaiian Language Variables 80

ix
ABSTRACT
The Hawaiian cultural revitalization movement in Hawai‘i is an important
driver for many Hawaiian organizations as well as educational institutions that serve
Native Hawaiians. One such organization is Kamehameha Schools, a private school
system founded and endowed by Princess Bernice Pauahi Bishop in 1887 to educate
Native Hawaiian children. From the late 19
th
century and throughout the 20
th
century,
rampant Westernization and burgeoning Americanism resulted in the severe social
decline of Native Hawaiians and the traumatic loss of their land, self-governance,
and culture. The resurgence of Hawaiian culture in the 1970s profoundly reshaped
Hawai‘i’s social, political and cultural landscape which had a significant impact on
the educational goals of Kamehameha Schools. Today, its students are strongly
encouraged to embrace their Hawaiian identity, practice their culture, and speak their
native language – a far cry from decades earlier when such actions were discouraged
and had punitive consequences.
While cultural revitalization is an important part of Kamehameha Schools’
strategic directions, quantitative and anecdotal data suggested that there were
generally low levels of “cultural self-efficacy” and “Hawaiian language familiarity”
among both Hawaiian and non-Hawaiian faculty and staff. Approximately 65% of
survey respondents indicated low to moderate levels of confidence and comfort with
Hawaiian culture, and 90% considered themselves to be non-proficient in the
Hawaiian language. This suggested a serious disconnect between the strategic

x
cultural goals of the Schools, and the cultural capacity of its faculty and staff to
successfully achieve those goals.
For purposes of this study, “cultural self-efficacy” is defined as the level of
confidence regarding one’s ability to learn and use Hawaiian language correctly and
to engage in Hawaiian activities, practices and behaviors in genuine and meaningful
ways. “Hawaiian language familiarity” refers to the degree of familiarity with the
Hawaiian language that respondents/participants selected as representing their
individual level of competency (not familiar, introductory, familiar, proficient,
highly proficient).
This quantitative study focused on the results of two data sets, one reflecting
survey data from 730 faculty/staff respondents, and the second featuring pre-/post
survey data from a cultural development workshop with 25 faculty/staff participants.
Both studies informed a set of inquiries that explored cultural interest, cultural
involvement, Hawaiian language familiarity, and the role of professional
development in closing cultural knowledge gaps and raising cultural self-efficacy.
Findings indicated that a positive correlational relationship existed between all of the
aforementioned variables, and that well-crafted professional development
experiences based on social cognitive theory and adult learning principles, can play
an effective role in raising the cultural self-efficacy of faculty and staff. Implications
of these findings include the potential development of a cultural development
program for the Kamehameha Schools system, as well as the pursuit of future
research on the cultural self-efficacy of students/learners and its relationship to the

xi
cultural self-efficacy of faculty and staff. Key concepts touched upon in this study
that are worthy of ongoing research include choice, voluntariness, and vicarious
adult learning. Ultimately, the findings of this study bode well for the revitalization
of Hawaiian culture and language, and affirm Kamehameha Schools’ strategic
directions toward a vibrant future for Native Hawaiians.

1
CHAPTER ONE
INTRODUCTION
There is a multiplicity of emerging theories and frameworks that strive to
address cultural issues in education with respect to native peoples and cultures.
From culturally relevant pedagogy to culturally responsive environments, there is
clearly a demand for educational research that explores the sometimes precarious
interface of indigenous and Western cultures. This study is concerned with
Hawaiian cultural revitalization at Kamehameha Schools, a private school system for
Native Hawaiians located in Honolulu, Hawai‘i. At the heart of this research is the
relationship between cultural self-efficacy, closing the cultural
knowledge/experience gap, and participation in professional development. The
overarching theme of this study is the contemporary revitalization of the Native
Hawaiian culture which over the course of the last two centuries has survived a
traumatic downward spiral, and which now is profoundly rebounding towards a state
of cultural vibrancy in its own homeland. With this in mind, the researcher has
provided a brief historical overview chronicling the development of the Hawaiian
people and culture, as well as the establishment of Kamehameha Schools so that the
unique cultural conditions and contexts from which the research inquiries of this
study have emerged can be better understood and appreciated.

2
Background of the Problem
Historical Overview: The Rise of a Civilization
Polynesians discovered and settled the Hawaiian archipelago around 300 AD
(Kirch, 1985, p. 68). They sailed northward from their “regional homeland”
consisting of East Polynesian island groups that include Tahiti, and Nukuhiva (also
known as the Marquesas) (1985, pp. 65-66). Their advanced non-instrumental
seafaring technology enabled them to navigate double-hulled canoes over thousands
of miles of open ocean by observing celestial bodies, wind and wave currents, and
the migration of birds (Finney, 1992). Early Hawaiians traversed at will across the
largest body of water on earth at a time when Western voyaging was limited largely
to intervisible travel along the coastlines of Europe and the Mediterranean (Finney,
1992).
Over the course of nearly two millennia, the highly stratified Hawaiian
society developed technologies that supported advanced terracing and irrigation
systems, as well as highly-productive aquacultural systems (Kirch, 1985).
Intensified food production enabled the Hawaiian civilization to generate a carrying
capacity able to support a population of over a million people at the height of societal
development, probably around the 18
th
century (Stannard, 1989, p. 30). There was a
high degree of specialization in Hawaiian culture that noted scholar Donald Kilolani
Mitchell referred to as “cultural peaks” (Kanahele, 1986a, p. 298). Examples
include: Hawaiian feather work, which was considered to be the most refined in the
Pacific (Kanahele, 1986a, p. 302); Hawaiian language, which is characterized by

3
complex poetic devices, multiple entendres and metaphor, and high oratory
(Kanahele, 1986a, p. 298); and, the Kumulipo, a 2,000-line genealogy chant which
was recited verbatim to recount the cosmology of the universe, the emergence of
land and ocean species, and the progression of evolutionary principles that were well
understood prior to the birth of Darwin (Kanahele, 1986a, pp. 213-241).
Downward spiral.
In 1778, British explorer Capt. James Cook, happened upon the islands of
Hawai‘i while searching for the Northwest Passage. He commented in his journals
about the high level of development of Hawaiian culture and the fine health and
fitness of the people, as did many of the foreigners who followed in his wake
(Bushnell, 1993, p. 60). Between Cook’s initial landfall in 1778 and his second visit
in 1779, physical contact between his crew and Native Hawaiians resulted in the
lethal spread of syphilis and gonorrhea – diseases against which Hawaiians had no
immunity (Bushnell, 1993, pp. 69-70). By the time the first company of Protestant
missionaries arrived from New England in 1820, Hawaiian society had nearly
collapsed due to intense depopulation, the adverse socio-political impact of whaling
and the sandalwood trade, and the fall of the “Kapu System,” an indigenous socio-
religious world order that prescribed the interactions of people and the environment
(Benham, 1998, p. 121). This created a vacuum in Hawaiian society which New
England missionaries—by virtue of fortuitous timing and their evangelistic zeal—
were poised to fill with puritanical Calvinist ideologies, and American worldview
(Benham, 1998, p. 122). With the conversion of Hawaiian monarchs leading to the

4
rapid Christianization of Hawaiian society, and the growing interest in Hawai‘i by
foreign powers, Native Hawaiians experienced traumatic social, political and cultural
change—the adverse impact of which would have lingering effects for generations.
Princess Bernice Pauahi Bishop, great-granddaughter of the revered and
beloved warrior-king, Kamehameha I, was born in 1831, some eleven years after the
first New England missionaries arrived in Hawai‘i. She was deeply troubled by the
traumatic decline in the Hawaiian population—from over 800,000 (conservative)
prior to Western contact in 1778, to some 40,000 by the close of the 1800s
(Stannard, 1989, pp. 45-46). She witnessed the rapid loss of lands, the eroding of
Hawaiian social and political systems, and the diminishing capacity of her people to
govern themselves as an independent sovereign nation. Princess Pauahi believed that
education would be an important catalyst to enable her people to cope and survive in
an increasingly Americanized Hawai‘i (Kanahele, 1986b). Shortly before her death
in 1884, she bequeathed her vast estate of inherited royal lands to establish
Kamehameha Schools: the School for Boys opened its doors in 1887, and the School
for Girls followed in 1895.
The 19
th
century came to a tumultuous close with three significant political
events that would forever change the course of Hawaiian history and strongly
influence the mission and future directions of Kamehameha Schools. In 1893, the
Hawaiian kingdom was overthrown by American businessmen, an illegal act in
which the United States government acknowledged its complicity according to “The
Apology Resolution” signed by President Clinton in 1993 (United States Public Law

5
103-150, 1993). Three years later in 1896, English-only legislation effectively
banned the use of Hawaiian language in public schools which resulted in the serious
decline of Hawaiian language fluency over the course of a single generation
(Warschauer & Donaghy, 1997). Notwithstanding this decline, it is important to
note that by the mid-1800s, a vast majority of the Hawaiian population could read,
and Hawai‘i was held to be among the most literate nations in the world (Donaghy,
1998). Finally, in 1898, Hawai‘i was annexed by the United States making the
Hawaiian Islands an American territory.
By the turn of the twentieth century, Hawai‘i had succumbed to the effects of
a burgeoning Americanism. Sugar barons established expansive plantations and
acquired political control over Hawai‘i’s land, natural resources, government and
commerce (Fuchs, 1984). Against this historical backdrop, Kamehameha Schools
began to chart its course for the future which included the administration of a
curriculum that promoted American ideals and worldview and downplayed the value
of Hawaiian heritage and identity (Eyre, 2004). In this assimilation process,
Hawaiian identity for many Hawaiians became associated with being inferior,
backwards, unrefined, superstitious, happy-go-lucky, and predisposed to musical
entertainment – a social profile that stands in stark contrast to the sophisticated,
refined and epic achievements recounted by Native Hawaiian scholars and historians
(Kanahele, 1986, pp. 26-28).
In the early years, Kamehameha Schools was a military academy with a
vocational curriculum, and has been described by one historian as an “English

6
immersion school” where students were either punished for speaking Hawaiian, or
rewarded for not speaking Hawaiian (Eyre, 1994). Through World War II and into
the 1950s—an era during which the vast majority of students no longer spoke or
understood their native tongue—there was a modest amount of exposure to Hawaiian
language and culture through the Schools’ choral singing tradition and Hawaiian
cultural clubs. Hula, Hawai’i’s traditional dance form, was strongly discouraged at
Kamehameha Schools, and standing hula (traditional dance done in a standing
position) was thought to be too provocative and unlady-like for women and therefore
its practice was a dismissible offense up through 1965 (Eyre, 1994). To help model
American values, many Kamehameha Schools faculty members were recruited from
the U.S. continent, and largely from the Midwest at one point: School administrators
felt that Midwesterners and Hawaiians had similar dispositions and were therefore
more compatible (Personal communication, Dale Noble, January 1994).
Hawaiian rebirth – the tide turns.
From the late 1960s and well into the 1970s, there was a dramatic change in
Hawaiian society. The use of Hawaiian language was on the rise and there was a
groundswell of interest in Hawaiian culture and arts (Kanahele, 1986a). Aspirations
for political redress had mushroomed into a vibrant neo-native dynamism fueled by
passion and activism in virtually every sector of Hawaiian society. This social
phenomenon referred to as “the Hawaiian Renaissance” has been described as
Hawaiians’ pent up feelings of pain and pride finally having found voices of
resistance after some two centuries of dominance by a foreign culture (Kanahele,

7
1986a). Those voices became amplified by other concurrent movements fighting for
human rights, indigenous rights, and Hawaiian civil rights (Trask, 1993). Key
historical markers during this period of cultural resurgence include the revitalization
of traditional schools of hula, the reclaiming of the island of Kaho‘olawe from the
U.S. military, and the triumphant sail of the H#k%le&a (a replica of an ancient
voyaging canoe) to Tahiti and back using only traditional navigational techniques
(Osorio & Young, 1997, p. 60). The momentum generated by this cultural rebirth
helped to restore pride and rebuild feelings of competence and cultural confidence
among Hawaiians (Kanahele, 1986a). As the reverberations continued into the 21
st

century, the effects of the Hawaiian Renaissance would profoundly recast and
refocus the educational mission and directions of Kamehameha Schools toward
revitalizing Hawaiian culture (Kamehameha Schools, 2009b).
Kamehameha Schools Today
Today, some 6,000 Hawaiian children receive a K-12 education each year
through Kamehameha Schools’ three campuses on O‘ahu, Maui and Hawai‘i
(Kamehameha Schools, 2010). Additionally, some 45,500 Hawaiian students benefit
from public charter schools and community-based educational initiatives sponsored
by Kamehameha Schools. This includes significant scholarship awards for Hawaiian
learners from preschool through graduate school. Supporting this tremendous
educational legacy is Princess Pauahi’s endowment that consists of revenues
generated from vast land holdings (nearly 10% of Hawai‘i’s land), and the

8
substantial returns on its aggressive financial investments—the total sum of which is
worth some 7 billion dollars (Kamehameha Schools, 2010).
Kamehameha Schools has nearly 2,000 employees in its system. They are
led by a chief executive officer who oversees an executive team of headmasters, vice
presidents, and strategic directors. Providing overall fiduciary oversight of trust
assets and resources is a 5-member board of trustees which is tasked with
establishing policy and direction in accordance with the Schools’ mission.
In 2000, Kamehameha Schools went through a strategic planning process that
involved the development of a new mission statement to drive all programs and
operations of the multi-billion dollar charitable trust (Kamehameha Schools, 2000):
“Kamehameha School’s mission is to fulfill Pauahi’s desire to create educational
opportunities in perpetuity to improve the capability and well-being of people of
Hawaiian ancestry.” Implicit in this mission is an ongoing commitment to strive to
restore what Hawaiians had lost during two centuries of rampant Westernization:
Their sense of identity and way of life, their capability to achieve and determine their
future, and their right to experience a sense of physical, psychological, emotional and
spiritual well-being on their own terms, in their own homeland (Kamehameha
Schools, 2009b).
With an eye toward cultural revitalization at Kamehameha Schools, Hawaiian
culture is now a central part of student outcomes, staff expectations, business
planning, and daily operations (Kamehameha Schools, 2008). It is reasoned that in
order for Kamehameha Schools to realize its mission to advance the Hawaiian

9
condition, enhance the well being of native Hawaiians, and ensure a vibrant
Hawaiian society, Kamehameha Schools itself must be a vibrant Hawaiian
organization (Kamehameha Schools, 2009b).
Hawaiian Cultural Vibrancy Policy 740C.
An institutional policy was developed to hold the organization accountable
for addressing the cultural mandates of its mission. Hawaiian Cultural Vibrancy
Policy 740[c] was approved by the Chief Executive Officer in June 2009 and posted
on the organization’s policy website in August 2009 (see Appendix A). The policy
holds the Schools’ leadership accountable for enhancing Hawaiian cultural vibrancy
which is defined as “The relative state of Hawaiian cultural health and well-being as
indicated by the frequency, intensity, richness, authenticity and pervasiveness of
Hawaiian language use, cultural practices, and the application of a Hawaiian
worldview” (Kamehameha Schools, 2009b, p. 3).
Specifically, the Hawaiian vibrancy policy identifies three major areas of
vibrancy: Nohona Hawai‘i (Hawaiian way of life), ‘Ike Hawai‘i (Hawaiian
knowledge and understanding) and ‘'lelo Hawai‘i (Hawaiian language). The policy
statements and procedures provide strategies for the integration and implementation
of Hawaiian culture in daily operations and in program outcomes (Kamehameha
Schools, 2009a).
Low cultural confidence and comfort.
According to the 2011 Nohona Hawai‘i Interest Survey—an online cultural
interest questionnaire to which 730 out of 2,000 Kamehameha Schools staff

10
responded—33% of respondents indicated they were either “confident/comfortable”
or “very confident/comfortable” with Hawaiian culture and language, while
approximately 65% of respondents described themselves as being either “somewhat”
or “not confident/comfortable” with Hawaiian culture. When asked about their
familiarity with Hawaiian language, 65% described themselves as being at either an
introductory level (occasional use of Hawaiian names and terms) or completely
unfamiliar (little to no exposure to Hawaiian language), while 25% described
themselves as “familiar” (able to create simple sentences, but not able to speak).
This means that approximately 90% of staff do not consider themselves to be
proficient in the Hawaiian language. Considering the overall picture of these
statistics, it is reasoned that a majority of respondents appear to have low to
moderate levels of “cultural self-efficacy.”
Tuitele (2010), in her doctoral research on the cultural connectedness of
teachers at Kamehameha Schools, described a growing tension among staff when the
mandate, “Kula Hawai‘i”—a commitment to cultural revitalization as a school—was
introduced: The new initiative was “considered challenging because the school had
followed a conventional, Western model for more than a hundred years” (p. 187).
Tuitele (2010) observed the existence of “…tension and apprehension for many KES
[Kamehameha Elementary School] teachers” as the Schools began transitioning
away from its current structure of practices (p. 187). Added to this tension was the
lack of a definitive plan for this tri-campus initiative of becoming a “Kula Hawai‘i.”

11
Further, Tuitele (2010) makes the following assessment on cultural connectedness
based on the qualitative phase of her study:
Some staff (who are KS graduates) are quite familiar and comfortable with
their students’ culture and language while others are resistant to participating
in any cultural practices and show little appreciation when students perform
cultural rituals, dance, etc. There appears to be a distinct disconnection
between middle and/or high school teachers and their students’ culture. (p.
190)

In terms of pedagogical knowledge, Tuitele’s (2010) staff interviews revealed that
Kamehameha elementary school teachers were highly self-efficacious in general,
however they “were not as comfortable with cultural knowledge” (p. 200).
The quantitative results of the 2011 Nohona Hawai‘i Interest Survey and the
qualitative results of Tuitele’s study suggest that a gap exists between the
organization’s mission-driven direction towards Hawaiian cultural revitalization, and
staff’s confidence/comfort and perceived competence regarding Hawaiian culture.
With a significant number of Kamehameha Schools staff having expressed a low to
moderate level of cultural self-efficacy, questions and concerns arise as to the
organization’s capacity to successfully achieve the intended cultural outcomes of its
mission.
Self-Efficacy
In his foundational work on social cognitive theory, Albert Bandura (1994,
pp. 71-81) defines self-efficacy as: “People’s beliefs about their capabilities to
produce designated levels of performance that exercise influence over events that
affect their lives.” People’s sense of self-confidence in their own capabilities is

12
constructed from their experiences and achievement history, whether good or bad:
When people feel affirmed and supported—either by past personal successes or by
encouragement from others—their goals, expectations, confidence, and drive to
succeed significantly increase (Bandura, 1986). According to Clark and Estes
(2002), leaders in research and evaluation:
Mental effort is determined, in large measure, by our confidence. Those who
lack confidence tend not to invest much mental effort in the task. Why should
people work hard when they believe they will fail? Under-confidence often
leads to persistence and choice problems. (p. 81)

Without appropriate interventions going forward, Kamehameha Schools’ staff’s lack
of cultural knowledge and information will likely render even fewer occasions for
staff to experience success thus further diminishing their confidence. As a result,
staff will likely demonstrate even less mental effort, persistence and overall
motivation over time. Such conditions do not bode well for the success of Hawaiian
cultural revitalization as embodied in Kamehameha Schools’ mission.
Studies on mission alignment emphasize that the mission is the embodiment
of an organization’s heartfelt beliefs and shared commitments (Hallinger & Heck,
2002). The findings of researchers J.M Kouzes and B.Z. Posner (as cited in
McCroskey, 2008, p. 5) affirm the role of leadership in fostering a shared vision:
Exemplary leaders believe that they can make a difference and are driven by
an image of what they believe the organization can become…Another
commitment for a leader is to inspire a shared vision by enlisting others in a
common vision and appealing to shared aspirations.

As in the case of Kamehameha Schools, if members of the faculty and staff are
feeling uncomfortable about their capacity to fulfill the cultural objectives of the

13
mission and do not generally share aspirations that align with cultural revitalization,
efforts to achieve the mission can be seriously compromised. Kezar (2006) states in
her empirical study:
A second strategy was to have a well-articulated mission that was known by
everyone, which tended to bring people together…In fact, many people noted
how other collaborative efforts that were not aligning with the mission had
more difficulty in gaining support…the lack of alignment with the mission
was one reason the other efforts struggled. (2006, p. 817)

For institutions of learning, the mission reflects a “set of values that answer
fundamental questions about the purpose of education and how the educational
program should be carried out…[it] provides the context for governance, decision-
making and the way the school is managed” (Boerema, 2006, p. 182). Clearly, there
are positive implications for organizations that articulate clear and consistent
interpretations of their mission statements: Their employees might be seen as having
a high level of self-efficacy and group efficacy toward mission achievement.
Raising self-efficacy.
Given what we know about self-efficacy theory (Bandura, 1994), three
critical themes emerge that suggest ways in which the cultural self-efficacy of
Kamehameha Schools’ staff might be raised: 1) Closing staff’s cultural knowledge
gap by providing more information may play a role in raising their level of
competence; 2) Staff may be more likely to succeed if they are affirmed, encouraged
and supported in a positive environment; 3) Staff’s self-efficacy may rise if their
opinions and perspectives are treated as meaningful and relevant in their work
environment, and if their specific preferences and interests are honored and met.

14
Bandura (1994) explains that, “Self-efficacy beliefs determine how people
feel, think, motivate themselves and behave” (pp. 71-81). Therefore, a person’s
positive sense of self-efficacy may be associated with a positive change in his or her
behavior. In this light, it is important for people to have positive experiences to
reflect on so they will be encouraged to maintain their drive to succeed. Once people
develop what Bell and Kawloski (2002) refer to as an “adaptive response pattern,”
they will demonstrate “persistence in the face of failure, the use of more complex
learning strategies, and the pursuit of difficult and challenging material and tasks” (p.
4). By providing a non-threatening, self-directed environment for people to increase
their knowledge base, they can reduce their feelings of cultural inadequacy, and
regain an internal locus of control by closing the knowledge gap. The more
information people have, whether symbols, history, observations, or experiences, the
richer their self-reflection can be, and the greater their potential to successfully self-
regulate (Bandura, 1994). They will be able to exercise personal control over
thoughts, feelings, motivations and actions. Given this discussion, it is the
researcher’s contention that professional development has a role to play in
addressing the need for staff to raise their level of cultural self-efficacy.
Professional Development and Adult Learning
A key strategy in Kamehameha Schools’ Hawaiian Cultural Vibrancy policy
740[c] is the establishment of a professional development program focused on
Hawaiian culture for the purpose of building capacity, enhancing staff’s cultural

15
knowledge, and raising staff’s cultural confidence and competency (Kamehameha
Schools, 2009a). Per the policy:
Kamehameha Schools will provide opportunities to learn about Hawaiian
history and culture, and the Hawaiian Experience (the totality of historical
challenges and triumphs that over time continue to shape and advance the
condition of the Hawaiian people)…and will cultivate, nurture, perpetuate,
honor and engage in the regular use of ‘'lelo Hawai‘i – the native language
of its founder and beneficiaries. (Kamehameha Schools, 2009b, p. 10)

Adult learning expert Stephen Brookfield (1986) asserts that the most
meaningful learning occurs in programs where the needs and interests of the learner
help to inform the curriculum. He encourages program facilitators to be their own
methodologists and directly engage the learner in contributing to the lesson
(Brookfield, 1986). Further, he believes that a concerted effort should be made to
link program strategies to real life issues and concerns, and that professional
development should be attentive to the learners’ feedback about what they think is
important. Brookfield’s views are consistent with the 2011 Nohona Hawai‘i Interest
Survey (a critical data set for this study), a section of which posed ten questions
focused on identifying staff’s areas of greatest cultural interest. At the Pauahi
Legacy Online Training pilot on May 11, 2011, attendees were tested for cultural
knowledge retention, and responded to questions about their views on issues such as
cultural confidence, Hawaiian language familiarity, and cultural involvement (the
results of which comprised the second data set used in this study).
Thomas Guskey (2000), leading researcher in professional development,
believes that the effectiveness of a program depends on the particular characteristics

16
of the context. He writes, “The most powerful content will make no difference if
shared in a context unprepared to receive it and use it” (Guskey, 2000, p. 229). Once
the most effective core elements are identified in a program, they can be applied to
contexts for which they are best suited. Guskey (2000) further points out that
organizations are cultural contexts with set values, beliefs and norms, and that
change happens when new values, beliefs and norms are developed. Additionally, he
is a proponent of differentiated staff development to meet the diverse needs of adult
learners, and he promotes collaborative problem solving (Suppovitz in Guskey,
2000, p. 231). Guskey’s reminders about cultural contexts and the need for
differentiated approaches are highly relevant and directly affirm Bandura’s principles
of self-efficacy which are applied in this study (1994).
The foundational work in andragogy by adult learning theorist, Malcolm
Knowles, is strongly affirmed by the concepts articulated by both Brookfield and
Guskey. Knowles (1984) believes that adult learners should be directly involved in
determining content and learning objectives because adults are reservoirs of
knowledge and rich with life experiences – they feel gratified when their past
knowledge is applied and valued. Knowles, Holton and Swanson (2005) remind us
that adults are practical learners and function best when the learning is relevant and
solves a specific problem at hand, as oppose to learning simply to accumulate
knowledge for its own sake, or to use at some future event. Knowles’ andragogical
principles were applied in the Pauahi Legacy Pilot Training: Employees’ immediate
work needs and individual interests were used in the formulation of the training

17
plans, and participants were tapped periodically throughout the sessions to comment
on their past experiences. By combining the best principles of Brookfield, Guskey,
and Knowles, professional development can be more effective and proficient.
Statement of the Problem
Survey results, qualitative research, and anecdotal feedback indicate that a
significant part of the Kamehameha Schools workforce is perceived to have a
generally low sense of “cultural self-efficacy,” which for the purpose of this study
has been defined by the researcher as: The level of confidence regarding one’s ability
to learn and use Hawaiian language correctly and to engage in Hawaiian activities,
practices and behaviors in genuine and meaningful ways (Kamehameha Schools,
2009c). With little or no past experiences of success in cultural learning and practice
to reflect on, people’s sense of cultural disconnectedness and acknowledged gap in
cultural knowledge may be linked to feelings of embarrassment and low self-esteem.
Some faculty and staff may be resisting the learning and practicing of Hawaiian
culture because they feel incompetent, and some may even feel threatened or
alienated by their lack of competency in language and cultural knowledge
(Kamehameha Schools, 2009c). This poses a problem for implementation of the
Hawaiian Cultural Vibrancy Policy 740[C], and has strong implications for the
capacity of faculty and staff to successfully achieve the Schools’ culture-based
mission. Given what we know about self-efficacy, professional development, and the
way adults learn, the researcher hypothesized that an informed, well-crafted

18
professional development experience can raise the cultural self-efficacy of faculty
and staff.
Purpose of the Study
The purpose of this quantitative study was to determine the relationship
between cultural self-efficacy, closing the cultural knowledge/experience gap, and
participation in professional development. The researcher analyzed two secondary
data sets: 1) 2011 Nohona Hawai’i Interest Survey; and 2) Pauahi Legacy Online
Training Pre & Post-surveys. The surveys contained independent factors used to
help identify indicators that influence cultural self-efficacy. The researcher looked
for relationships among independent variables such as gender, years of employment
at the organization, age, and so forth to see if meaningful patterns emerged. The
analysis of these various factors was intended to enhance the overall understanding
of staff’s cultural self-efficacy and its relationship with professional development
participation.
To evaluate the effectiveness of the instruments and the contexts in which
they were applied, the researcher consulted Donald L. Kirkpatrick’s “four levels of
evaluation” framework (1994). This model represents his seminal work in the area
of performance evaluation and is considered foundational in organizational
management worldwide.
Kirkpatrick’s four levels of evaluation are as follows: Level 1 - reactions,
assesses participants’ perceptions of the training experience. While a positive
response does not necessarily ensure that learning has occurred, “a negative reaction

19
almost certainly reduces its possibility” (Kirkpatrick, 1994, p. 1). Level 2, learning,
probes for evidence of increased knowledge and skill level. Level 3 - behavior,
looks at worksite behavior and the degree to which new knowledge, skills and
attitudes are applied on the job. And finally, Level 4 - results, assesses the
organizational impact in both qualitative and quantitative terms (Kirkpatrick, 1994).
Research Questions
Below are the three research questions driving this study:
1. What is the relationship of self-confidence in Hawaiian culture and
language (Hawaiian cultural self-efficacy) to cultural interest (desire to
know) and involvement (desire to experience)?
2. What is the relationship of Hawaiian language familiarity (perceived level
of Hawaiian language proficiency) to cultural interest (desire to know)
and involvement (desire to experience)?
3. What is the relationship between participating in professional
development and closing the cultural knowledge/experience gap? What
role does professional development play in raising cultural self-efficacy?
Significance of the Study
This study is significant in several ways. Information about the effectiveness
of particular mediums and platforms (e.g., self-paced online training, etc.) for
cultural learning for adults help to inform the continued utilization of those mediums
as well as the exploration of additional or alternative mediums. Positive relationships
between cultural professional development, closing the cultural knowledge gap and

20
cultural self-efficacy, justify the allocation of budgetary and human resources to
develop more frequent, intense and strategically designed cultural professional
development offerings to address and target specific divisional and organizational
goals and outcomes. Research findings that indicate positive relationships regarding
cultural self-efficacy, cultural involvement, cultural interest, and Hawaiian language
familiarity will assist in the development of cultural self-efficacy metrics that the
organization will be able to use to strategically manage and monitor its degree of
aggregate cultural self-efficacy over time. Going forward, the totality of the findings
will help to shape the organization’s understanding of the relationship between high
cultural self-efficacy, social and cultural vibrancy for Native Hawaiians, and
ultimately mission achievement.
Definitions
Self-efficacy — People's beliefs about their capabilities to produce designated
levels of performance that exercise influence over events that affect their lives.
Cultural self-efficacy — The level of confidence regarding one’s ability to
learn and use Hawaiian language correctly and to engage in Hawaiian activities,
practices and behaviors in genuine and meaningful ways (definition provided by the
researcher for purposes of this study).
Cultural involvement — Participation by staff in organization-sponsored
Hawaiian cultural activities.
Cultural interest — Expressed interest in a subject or practice dealing with
Hawaiian culture with or without past knowledge or competence.

21
Cultural vibrancy — The relative state of Hawaiian cultural health and well-
being as indicated by the frequency, intensity, richness, authenticity and
pervasiveness of Hawaiian language use, cultural practices, and the application of a
Hawaiian worldview (definition provided by the researcher for purposes of this
study).
Professional development — The processes, programs and activities through
which an organization develops, enhances and improves the skills, competencies and
overall performance of its employees.
Hawaiian language familiarity — The degree of familiarity with the
Hawaiian language that respondents/participants select as an indicator of their level
of competency and ability (not familiar, introductory, familiar, proficient, highly
proficient)
Organization of Study
This study was divided into five chapters. Chapter One establishes the
cultural context and historical evolution unique to Hawai‘i and Kamehameha
Schools. This critical backdrop is necessary to better understand the problem, the
purpose of the study, the research questions, and the overall importance of the study
for the specific learning community involved. Chapter Two is a review of three
main bodies of literature that provide an overall foundation of understanding
regarding the area of study: self-efficacy, adult learning, and professional
development. Chapter Three consists of the methodology of the study which
outlines the content and context of the surveys, site and sample selection, and the

22
processes used for analysis. Chapter Four describes the results of the study, and
Chapter Five articulates the significance of the findings along with future
recommendations.

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CHAPTER TWO
REVIEW OF THE LITERATURE
Kamehameha Schools’ mission is to advance the condition of its target
audience, Native Hawaiians, by enhancing their capability and well being through
education. School leaders have determined that Hawaiian cultural revitalization is a
key strategy in achieving this mission which has been codified in policy
(Kamehameha Schools, 2009c). However, there are indicators of a disconnect
between the new culture-based strategy for achieving the Schools’ mission, and the
cultural self-efficacy of faculty and staff to successfully engage that strategy to
achieve the mission. Preliminary analysis of survey and qualitative data suggests
that many members of Kamehameha Schools faculty and staff have a gap in cultural
knowledge, may feel disconnected from Hawaiian culture, and could possibly have a
lack of positive experiences and past successes to help bolster their confidence—all
of which result in a generally low level of cultural self-efficacy. The researcher
hypothesized that a relationship existed between cultural self-efficacy, cultural
interest, cultural involvement, Hawaiian language familiarity, and professional
development. Further, the researcher suggested that a well-designed intervention
with appropriate targets and follow-ups could raise the cultural self-efficacy of
Kamehamehas Schools faculty and staff.
There are multiple bodies of literature that help to ground and inform our
understanding of the different variables at play in this study. The researcher drew
from the work of major theorists to identify prevailing theories in the literature

24
relative to this research. Self-efficacy, adult learning, and professional development
are established fields that are founded upon decades of substantive research and
rigorous debate: All are a part of the conventional discourse on education. By
contrast, the culture-based theories and concepts that were relevant to this study are
less established: They represent an emerging and developing body of literature with
themes that are diverse, context-specific, and in some cases controversial.
Notwithstanding, culture-based theories were critically important in examining the
conditions and variables of this study. Therefore, this chapter begins by reviewing
the eclectic literature on culture to help provide a critical context for understanding
the complex processes that build self-efficacy, facilitate adult learning, and
illuminate the potential of professional development.
Cultural Contexts
Triandis (1972) defines culture as “shared attitudes, beliefs, categorizations,
expectations, norms, roles, self-definitions, values, and other such elements of
subjective culture found among individuals whose interactions were facilitated by
shared language, historical period, and geographic region” (p. 3; Triandis, 1993, p.
156). Thus, culture can be understood as a multi-faceted construct of identity
asserted by a group of people based on particular shared attributes. Considering this
definition within an educational context, there are strong implications for a
disconnect if the culture of the teacher, curriculum, and school setting is foreign,
unintelligible or for some reason incompatible with the culture of the learner.
Likewise, in terms of the context of this study, there are equally strong implications

25
for an educational organization if there is a cultural disconnect between its mission
and those tasked with achieving the mission. With this in mind, efforts to narrow or
close the cultural divide in education often center on building cultural competence.
Cultural competence in the field of education is defined by Diller and Moule
(2005) as “mastering complex awareness and sensitivities, various bodies of
knowledge, and a set of skills that taken together, underlie effective cross cultural
teaching” (p. 5). To become a culturally competent educator requires developing
cultural intelligence for which each culture has its own definition. Cultural
intelligence requires cognitive, affective, and behavior modification training for
someone to increase the probability of desirable behaviors and decrease the
probability of undesirable behaviors (Paige & Martin, 1996; Earley & Ang, 2003).
Gililand (1995) identifies important aspects of cultural knowledge that scholars
suggest teachers must acquire:
Spiritual traditions, past and present issues facing tribal nations,
characteristics of the local culture, broad as well as tribally specific histories,
common manifestations and impacts of racism among Indigenous peoples,
issues surrounding language preservation, the history of Indigenous
educational policies and practices, and the history and continuation of
colonization. (p. 25)

Hickling-Hudson and Ahlquist (2003) believe that “teachers and teacher educators
need to study alternative epistemologies, multiple perspectives, and critical
multicultural pedagogies” to affirm the learner’s world (p. 89). Agbo (2004) agrees
and asserts that the development of cultural competence and intelligence helps to
establish relevance in the eyes of indigenous learners by stimulating a heightened

26
sense of meaning and applicability which they recognize and affirm in the learning
environment:
…many White teachers in schools serving Indigenous youth are ignorant of
the local cultures and ways of doing things and that local community
members believe it is crucial for teachers to understand the local culture and
way of life given their positionality within the community and relationships
with children. (p. 46)

Culture has its labels and taxonomies that make it unique and distinct—those
distinctions are markers of identity and are deeply embedded in a culture’s language
and thought processes (Triandis, 2006):
…a word often does not have an equivalent term in the other culture.
Learning some of the language of the host culture helps identify differences
in the way the pie of experience is cut in one’s own and in the host culture.
(p. 23)

Therefore, Klug and Whitfield (2003) encourage teachers to become bicultural, as
each aspect of teacher knowledge plays a role in the improved schooling of
Indigenous youth. Some research has shown a high correlation between teachers’
awareness, understanding, and appreciation of cultural knowledge and students’
successful academic performance (Butterfield, 1994; Kanaiapuni, 2004).
Efforts in Hawai‘i to revitalize Hawaiian culture have enjoyed a groundswell
of support and encouragement over the past twenty-five years, especially in terms of
culture-based curriculum and learning environments (NHMO, 2002). Belgarde,
Mitchell, and Arquero (2002) define culturally responsive curriculum as that which
“generally validates the cultures and languages of students and allows them to
become co-constructors of knowledge in the school setting” (p. 43). They further

27
explain that teachers must “infuse the curriculum with rich connections to students’
cultural and linguistic backgrounds within family and community contexts.” Created
by a consortium of Native Hawaiian educators for broad community use, “N" Honua
Mauli Ola” is a comprehensive set of guidelines representing a Native Hawaiian
approach for the development of a culturally-responsive learning environment
(NHMO, 2002):
NHMO guidelines complement and enhance the Hawai‘i State Content and
Performance Standards and define what students should know, be able to do,
value, and care about. These enhancements benefit students as they build an
educational foundation that embraces the learning of the Hawaiian language,
culture, history, and tradition. Shifting the focus from teaching/learning
about Hawaiian cultural heritage to teaching/learning through [emphasis
added] the Hawaiian language and culture benefits all the citizens of Hawai‘i
because it directs curricular attention to the physical and cultural environment
of the host native culture—the indigenous people of Hawai‘i. The document
also supports recognition of Hawaiian as an official language of public
education and the state’s mandate for Hawaiian language and culture
education with constructive solutions for implementation. (p. 14)

The researcher’s added emphasis in the NHMO program description above
highlights a fundamental distinction not often pointed out in culture-based literature,
and that is the difference between learning about a culture, which can suggest that
one is passively removed from the actual doing and living of a culture, and learning
through a culture, which can imply that a culture is being lived and mutually
experienced by both teacher and learner. This distinction—which has an emic-etic
dynamic to it—may inform how culture-based research can be more effectively
implemented and analyzed, and how conclusions can be drawn in more meaningful
ways from a native-indigenous perspective.

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Self-Efficacy
Self-efficacy is a concept derived from a significantly larger area of study
known as Social Cognitive Theory that was developed by Stanford psychologist,
Albert Bandura (1986). He is widely acclaimed for his groundbreaking work in a
number of areas including observational/vicarious learning and self-regulation.
Bandura (1986) defined self-efficacy as, “people’s judgments of their capabilities to
organize and execute courses of action required to attain designated types of
performances” (p. 391). He believed that people who have low self-efficacy for
accomplishing a specific task may avoid it, while those who believe they are capable
are likely to participate (Bandura, 1977). If people are uncertain about their skills or
knowledge, they may put forth less effort and be less persistent in dealing with
challenges than those who feel confident about their chances of success (Bandura,
1997). Built on the concepts of social cognitive theory, and contextualized by the
culture-based literature, the researcher has defined cultural self-efficacy for the
purpose of this study as: The level of confidence regarding one’s ability to learn and
use Hawaiian language correctly and to engage in Hawaiian activities, practices and
behaviors in genuine and meaningful ways. The following review of theories and
frameworks will provide a baseline of understanding regarding self-efficacy which
can then be applied to cultural contexts.
Social Cognitive Theory is based on Bandura`s theory of reciprocal
determinism which says that a person’s behavior influences and is influenced by
personal factors as well as the social environment. Bandura describes this as a

29
triadic, dynamic, and reciprocal interaction (1986; Schunk, 1991). Generally, people
are able to influence their destiny through cognitive processes which can be
characterized in terms of five unique human capabilities:
1. Symbolizing: Experiences are coded in symbols (e.g., images, words,
etc.) that store information in the memory for future use;
2. Observational and vicarious learning: People learn by observing the
actions of others and tend to model their behavior after those who are
similar to themselves or to whom they can easily relate;
3. Forethought/self-reflection: People have expectations of anticipated
outcomes and can predict future events based on past experiences; they
are able to reflect, assess, and then act;
4. Self-efficacy: People’s past experiences of success shape their sense of
self-confidence in their own capabilities and their expectations of their
future success; verbal persuasiveness and encouragement and affirmation
from others can significantly enhance one’s self-efficacy;
5. Self-regulation: Access to a wide range of information allows people to
have a richer self-reflection, more effective self-regulation and ultimately
a higher level of control/influence in realizing a favorable behavioral
outcome (Bandura, 1986); by exercising these capabilities, Bandura
posits that people are more likely to experience success—they can be
more efficacious in their lives.

30
In 1954, Julian Rotter’s research advanced the notion that people tend to
develop expectations that a particular behavior will bring about a certain effect or
outcome. He emphasized the idea of stimulating motivation (Rotter, 1954). In the
early development of Social Learning Theory (the forerunner of Social Cognitive
Theory), Rotter’s research helped to lay the groundwork for what Bandura would
later develop into the concepts known as expectancies, forethought, and self-
regulation, all of which play a role in human agency (Bandura, 1999). Further,
Rotter’s notion that learning was reinforced by both positive and negative
consequences implied that social context or environmental factors played a part in
people’s perceptions of themselves (1954).
Rotter is most well-known for his Locus of Control theory (1966). Internal
locus of control refers to people’s perceived sense that they are able to influence or
direct the events in their own lives. Conversely, external locus of control is the
perception that the events in one’s life are largely controlled by forces outside of
one’s self. According to Rotter, individuals with a high internal locus of control can
manage their behavior well, and are more likely to engage and persuade other people
towards a particular action; they are eager seekers of information regarding their
situation, and are also more likely to assume that their efforts will be successful
(Rotter, 1966). Bandura’s theories of self-efficacy and self-regulation seem well
aligned with Rotter’s Locus of Control theory. A high degree of internal locus of
control would likely raise people’s confidence in their capabilities, that is, they might
have a high sense of self-efficacy (Bandura, 1986). The more people feel in control

31
of their lives, the more apt they might be to self-regulate towards a desired behavior
(Bandura, 1986, p. 25).
The fundamentals of self-efficacy theory highlight concepts that seem
consistent with what many educators might intuitively view as elements for effective
learning and teaching. When applied to the workplace, studies by Peterson and Arnn
(2005) maintain that performance and productivity are directly related to self-
efficacy: “Employee expertise is the underpinning of organizational growth and
success. Without self-efficacy, employees will not perform.” Bandura’s triadic
determinism suggests that factors in the lives of faculty/staff, the way they behave,
and the setting in which they work form a dynamic context from which self-efficacy
is developed and either raised or lowered. Once people master a set of skills or body
of knowledge, they are then able to apply it and thus derive a sense of gratification
for being successful in that regard. People learn vicariously from watching others:
If a faculty/staff member observes others having a positive, successful experience
and he/she can identify with those others in some meaningful way, that faculty/staff
member will be able to envision his/her own success and as a result will have
experienced a rise in self-efficacy. Therefore, when people receive encouraging and
honest feedback and are genuinely persuaded by others to take on a task or master a
body of knowledge, they will be far more likely and willing to engage. Finally,
when people feel they have control over the decisions that affect their lives, that is,
they are able to retain an internal locus of control, they also feel empowered which is
a key correlate to a rise in self-efficacy.

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Adult Learning
Whereas in the education of children it is important to understand child
development inclusive of cognitive, emotional, social and motor growth, so in the
education of the workforce is it critical for an organization to understand the most
favorable conditions for optimum adult learning and professional growth. The
literature strongly suggests that there are adult learning implications to be considered
as the relationship between cultural self-efficacy and professional development is
examined. To this end, we will consult some of the prevailing andragogical
frameworks and professional development models.
Malcolm Knowles, adult education theorist asserted that children and adults
learn differently (Merriam, 2001). In contrast to pedagogy which is defined as “the
art and science of helping children learn,” Knowles promoted the originally
European concept of andragogy, “the art and science of helping adults learn” and
introduced it into the field of American education in 1968 (Knowles, 1980, p. 43;
Merriam & Caffarella, 1999, p. 351). He built his framework around five basic
assumptions:
1. Self-direction: As people mature, their self-concept moves from being
dependent to independent and they are able to direct their own learning.
2. Experience: Adults accumulate a reservoir of life experiences that is a
rich resource for learning.
3. Developmental Readiness: Their readiness to learn is related to the
developmental tasks of their changing social roles.

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4. Immediate Application: Adults are problem-centered learners who seek
immediate application and personal relevance; they are not content-
centered and therefore, are less interested in acquiring knowledge for
some unknown future purpose.
5. Intrinsic Motivation: Their motivation to learn is internally driven
(Knowles, 1984, p. 12).
Based on these assumptions, Knowles maintained that the adult classroom
climate should be adult-oriented both physically and psychologically so that adult
learners “feel accepted, respected, and supported” as they engage with teachers as
“joint inquirers” (Knowles, 1980, p. 47). Since adults have a wealth of life
experiences to share in the learning process, instruction should allow for a wide
range of different backgrounds and levels of expertise (Knowles, 1984). As self-
directed learners, Knowles believed that adults should be able to assist in the
planning and evaluation of their own learning and be able to discover things for
themselves (Merriam, 2001, p. 5).
Education researcher Ann Hartree (1984) was one of several critics who
challenged Knowles’ conclusions. She questioned whether his framework was really
a theory, or a set of guidelines for practice (Hartree, 1984, pp. 240-248). Other
researchers have also taken Knowles to task for listing characteristics of concepts,
without exploring the pertinent literature, rooting his ideas in prevailing theories and
research, and engaging in thorough analysis (Jarvis, 1987b; Tennant, 1996). His
critics maintain (and Knowles acknowledged over time) that many of the attributes

34
he identified with andragogy are also found in pedagogy. Notwithstanding the
sometimes controversial nature of his work, Knowles’ time-honored concepts of
adult learning are considered foundational and continue to be referenced and applied
today.
Like Knowles, Harvard psychologist Robert Kegan believed that there were
definite differences between younger and older learners: However, Kegan attributed
those differences to phases of human development (1994). He states “…while much
of the learning that we do in adulthood adds to what we know there is also the type
of learning—transformational learning—that changes how we know” (2000). It is
his view that the phases experienced in adulthood begin with a person’s ability to
think abstractly, reflect on his or her own emotions, be loyal to a community of
people or ideas larger than one’s self, and be more objective about the world and not
completely subject to an idea, feeling, or the outside world (Kegan, 1994, pp. 29-32).
Kegan’s theory of adult development is a constructive-developmental theory:
It deals with “the construction of an individual’s understanding of reality and with
the development of that construction to more complex levels over time” (1994, p.
17). Fundamental to this framework is the notion that people go through
transformations as they progress from one order of meaning-making to the next.
There is a distinction to be made between learning new information or skills, and the
act of transformation: The former adds to the things a person knows, while the latter
changes the way he or she knows those things. When the latter occurs, the very form
of the meaning-making system becomes more complex in order to manage the

35
increasing demands and uncertainties of life, thus, transformation occurs when
individuals are able to reflect on something and modify the way they know and think
about it (Kegan, 2000, pp. 3-34). Transformational learning, then, is a change in
epistemologies (ways of knowing) and not simply the acquisition of new
information, or behavioral change according to Kegan (2000, pp. 3-34).
While the progression and evolution of Kegan’s work on human development
added significantly to the discussion on transformational learning in the 1990s, it was
the earlier work of Columbia University’s Jack Mezirow that laid the foundation for
transformative learning as a “comprehensive and complex description of how
learners construe, validate, and reformulate the meaning of their experience,” and
that developed the theory of perspective transformation (Cranton, 1994, p. 22). In
the way that human maturation is described by Kegan as passing through five orders
of consciousness, Mezirow (1991) describes maturation as a one-way journey
through a succession of perspective transformation cycles that starts from the
personal, local meaning perspectives and progresses towards the more inclusive,
discriminating meaning perspectives. As the learner moves through the cycle over
time, he or she cannot return to previously held meaning perspectives (Cranton,
1998).
Transformative learning happens when learners change their frames of
reference by “critically reflecting on their assumptions and beliefs and consciously
making and implementing plans that bring about new ways of defining their worlds”
(Grabov, 1997, pp. 90-91). Mezirow (1997) divides frames of reference into two

36
categories: Habits of mind, and a point of view. Habits of mind are assumptions that
are deeply embedded, while a point of view is derived from how we externally
respond to a situation or circumstance. People’s point of view “emerges from our
habits of mind which are more deeply woven into our character, worldview, and
habitual ways of interpretation” (Mezirow, 1991, p. 167): Learners are able to
change their meaning schemes (specific beliefs, attitudes, and emotional reactions)
when they engage in critical reflection on what they have experienced which leads to
perspective transformation (p. 136). Cranton (1998) says that when we are “...led to
reflect on and question something we previously took for granted and thereby change
our views or perspectives, transformative learning has taken place” (pp. 188-199).
Kegan (2000) identifies similarities between Mezirow’s concept of frames of
reference and what he terms in his own framework as ways of knowing (p. 52).
However, Kegan goes a few steps further by charting out the epistemologies of adult
learners from the third to the fifth of five stages of development. As a result, he is
able to explain in detail the cognitive development of the learner over time (Kegan,
2000, p. 52). Mezirow, on the other hand, breaks down the processes of how ideas
form and change, which helps to explain the formulation of meaning. The fact that
there are multiple theories that can be applied with rigor suggests that there is not a
single mode of transformative learning. Rather, there is a wide variety of
experiences, contexts for learning, and levels of competence among learners and
teachers which all play a role in transformative learning.

37
Like Knowles, critical theorist Stephen Brookfield (1986) believes that
contexts for meaningful learning should be based on the characteristics of the
learner: There should be dialogue with learners regarding the content, aims, and
methods. He is not a strong supporter of predetermined objectives because he is
concerned that learners will only see the world through that limited filter, and may
not see other more creative possibilities. Further, Brookfield (1986) does not
promote predetermined sequencing because he believes it can discourage adult
learners from following their instincts, which may call for a sudden change in
direction, focus, or outcome. He is a strong proponent of incidental learning which
is described as “the unplanned acquisition of skills and knowledge, and unanticipated
insights…” which he believes “…help to develop independence and self
knowledge,” and he asserts that learning should be personal, and that learning about
one's self is an important outcome (Brookfield, 1986, p. 217).
Brookfield’s most provocative work is on critical theory, a critique-oriented
area of study focused on the socio-political dynamics of power, the liberation from
marginalizing ideologies, and the empowering of the oppressed, etc. (Illeris, 2009, p.
64). Brookfield (2002) argues that “a critical theory of adult learning must focus on
understanding how adults learn to challenge ideology, contest hegemony, unmask
power, overcome alienation, learn liberation, reclaim reason and practice
democracy” (pp. 13-23). By definition, critical theory is intended to empower
people with knowledge and understandings that can help free them from oppression.
Brookfield (2002) explains that, “The point of theory is to generate knowledge that

38
will change, not just interpret, the world. It must focus consistently on political
matters such as the way formal learning is structured and limited by the unequal
exercise of power” (pp. 13-23).
Integrating Adult Learning Concepts
The literature on adult learning that was reviewed for this study is as rich as it
is varied. Knowles (1984) suggests that learning is made more meaningful when
adult learners are involved in developing and delivering the curriculum, are honored
for the life experiences they bring to the learning context, have an understanding of
the relevance of the content, and know how such knowledge can be immediately
applied. Interestingly, very similar principles are also affirmed by culture-based
education researchers as being reflective of a Native Hawaiian worldview,
suggesting a congruency of perspectives (Kanaiaupuni & Kawaiaea, 2008). Further,
the researcher posits that the totality of Knowles’ five assumptions is aligned with
the concept of cultural self-efficacy, as well as what the researcher has termed
cultural interest and cultural involvement which may be indicators of a rise in self-
efficacy.
Kegan (1994) provides a framework of human development that sheds light
on how people progress through orders of consciousness from subject to object
orientation, and how meaning-making is shaped not only by what we know, but also
how we know and the “ways we know” (epistemology). This is consistent with the
literature on cultural competence and cultural intelligence which strongly encourages
educators in cultural settings to be mindful that meaning-making is derived from a

39
culture, and that a culture reflects its own epistemology and unique ways of viewing
the world (Hickling-Hudson & Ahlquist, 2003; Klug & Whitfield, 2003; Triandis,
2006).
Transformative learning as developed by Mezirow (1991) is a framework for
how adults derive and interpret meaning through frames of reference, and how the
critical awareness of our assumptions can transform our perspectives and create new
ways of defining the world. Mezirow may likely view educators in
bicultural/multicultural contexts as having to constantly shift frames of reference
until they develop a critical awareness over time which “transforms” them, at which
point they might acculturate into the world of their learners. Brookfield (1986)
builds on all of these ideas and adds to them by: 1) articulating the important role of
critical thinking and critical reflection in the learning process, 2) encouraging us to
challenge conventional wisdom by liberating adult learners from the constraints of
predetermined objectives and sequencing, and 3) promoting spontaneity through
incidental learning. Finally, Brookfield’s work in critical theory amplifies a counter-
oppresive, anti-hegemonic perspective which seems to strike a similar set of anti-
mainstream overtones as do many culture-based theories and frameworks. With the
integration of these various bodies of literature helping to set the foundation for a
thoughtful exploration of the relationship between cultural self-efficacy and
professional development, we now redirect our attention to evaluative models for
professional development—the final critical piece in this review of literature.

40
Professional Development Evaluation
Donald Kirkpatrick (1994), professor emeritus of the University of
Wisconsin and past president of the American Society for Training and
Development, created the now famous “four levels of evaluation training” in 1954 as
part of his doctoral dissertation. Since then, the model has grown significantly in
popularity, and for the last thirty years has been the “primary organizing design for
training evaluations in for-profit organizations” (Bates, 2004, p. 341). The model’s
focus on multiple measures of training effectiveness, the distinctions it draws
between learning and behavior, and the straightforward language used to describe its
functions are all reasons that account for its popularity in the business and later,
education sectors (Bates, 2004). Key attributes of the model are that each successive
level builds upon the results of the previous level, and as it progresses, specific
detailed information is added to help the evaluation be more precise in its measure of
effectiveness while also requiring more analysis, time and resources (Bates, 2004).
Kirkpatrick’s evaluation model consists of four distinct levels (1994). The
first level of evaluation is reactions: This level measures participants’ reactions to
the training experience. For the most part, the assessment focuses on whether or not
the participants liked the training, and if they thought it was relevant and useful.
Negative reactions suggest that a lower level of learning has taken place. Common
assessment tools for this level include program evaluation sheets, face-to-face
interviews, participant comments throughout the training, ability of the course to
maintain interest, amount and appropriateness of interactive exercises, ease of

41
navigation in Web-based and computer-based training, participants’ perceived value,
and transferability to the workplace. Although level one evaluation does not
measure effectiveness, it can assess positive receptivity which has the potential to
enhance learning. It also provides opportunities to query participants about specific
content they may have retained, and about potential ways they think they might
apply the newly acquired knowledge in their workplace (retention and application
implies higher levels of evaluation). Level one is inexpensive and easy to administer
which is why it is by far the most popular of the levels (Kirkpatrick, 1994).
The second level of evaluation is learning. A pre-test is administered prior to
the training and a post-test is given following the training to determine how much
learning can be attributed to the training program. Evaluations involve self-
assessments and/or group assessments which strive to measure the amount of
knowledge, skills or attitude that has been acquired by the participant. Typical
evaluation tools include individual pre- and post-training tests, and feedback via
peers, managers and instructors (Kirkpatrick, 1994). The information garnered from
level two evaluations affirms whether or not the knowledge that was imparted was to
some degree retained. The evaluator might make judgments on the effectiveness of
the intervention by assessing the participants’ success at recall and/or in their ability
to explain or demonstrate their understanding of what they had learned.
The third level of evaluation is transfer: This level of evaluation looks at the
degree to which the newly acquired knowledge and skills have been transferred to
the work environment. In most circumstances, it is recommended that evaluations be

42
administered three to six months following the training to allow time for genuine
internalization and meaningful application to occur. This evaluation level provides
the truest measure of effectiveness. Due to the length of time and the follow up
required, level three evaluation can be costly. Typical measurement tools include
individual pre- and post-training tests or surveys, face-to-face interviews,
observations and feedback from others, and focus groups to gather information and
share knowledge. Observations and interviews over time are required to assess the
change in terms of its relevance and sustainability (Kirkpatrick, 1994).
The fourth level of evaluation is results: This level of evaluation assesses
overall success by looking at program and/or organization-wide levels of
achievement and productivity. In a business environment, this can be measured in
terms of sales, investment return, decreased frequency of mistakes, improved quality,
favorable feedback, etc. In an educational environment, results may show
themselves in test scores, positive changes in management style, thoroughness of
communications, anecdotal feedback, etc. That said, level four evaluations are
difficult to measure and correlate with training, and there are always added
expectations in terms of time and cost. As a result, most programs do not get to level
four evaluation (Bates, 2004). Typical evaluation tools for this level include
achievement of standards, accreditations, customer retention, staff turnover, number
of complaints, forms, test results, etc. (Kirkpatrick, 1994).
Over the course of several decades, critics have identified a range of
limitations of the Kirkpatrick four-level evaluation model. One criticism is that the

43
model’s effectiveness is oversimplified and does not consider individual or
contextual influences that may effect assessment: Such influences include the
learning culture of the organization (Tracy, Tannenbaum, & Kavanaugh, 1995), the
nature of interpersonal support in the workplace for skill acquisition and behavior
change (Bates, Holton, Seyler, & Carvalho, 2000), the climate for learning transfer
(Rouiller & Goldstein, 1993), and the adequacy of material resources such as tools,
equipment, and supplies (Bates, 2004). A second criticism is that “Kirkpatrick’s
model assumes that the levels of criteria represent a causal chain such that positive
reactions lead to greater learning, which produces greater transfer and subsequently
more positive organizational results” (Bates, 2004, p. 342). At issue is Kirkpatrick’s
implication of causality. Countering this claim are two meta-analyses using
Kirkpatrick’s framework (Alliger & Janak, 1989; Alliger, Tannenbaum, Benett,
Traver, & Shotland, 1997) which yielded “little evidence either of substantial
correlations between measures at different outcome levels or evidence of the linear
causality suggested by Kirkpatrick” (1994, p. 27; Bates, 2004, p. 242).
In 2005, renowned expert on accountability and measurement, Jack Phillips,
added a fifth level – the Phillips ROI Methodology—to the Kirkpatrick model. The
purpose of the methodology was to provide a practical way to forecast the potential
payoff—return on investment (ROI)—of a proposed training or human resources
development initiative before funds are committed (Phillips, 2005). According to
Phillips (2005), ROI is the ultimate level of evaluation: It compares the monetary
benefits from the program with the program costs.

44
In 2009, the American Society for Training and Development (ASTD)
developed the Value of Evaluation report which measured the degree of use of each
level of the Kirkpatrick model. It found that more than 60 percent of organizations
that do evaluations use the Kirkpatrick model. Of the survey respondents, 77 percent
evaluate the reactions of participants - Level One, 39 percent evaluate learning -
Level Two, 14 percent measure behavioral change and transfer - Level Three, and 7
percent evaluate results/business impact - Level Four (Van Buren, as cited in Ruona,
Leimbach, Holton III, & Bates, 2002). Implementation decreased with each
successive level beyond Level One. For as popular as Kirkpatrick’s model is, it
appears that time, money and a range of other variables come into play which make
full implementation difficult.
Thomas R. Guskey (2000), Professor of Educational Policy Studies and
Evaluation at the University of Kentucky and leader in evaluation studies proposes
an evaluation model with five levels of professional development evaluation.
Modeled after Kirkpatrick’s four-level model, Guskey (2000) added a fifth level to
measure the effect on student learning outcomes.
Level One, Participants’ Reactions: This level focuses on basic human
needs such as the comfort of the room, “whether participants liked the experience,
whether the materials and presentation make sense, and whether presenters seem
knowledgeable and helpful” (Guskey, 2000, p. 82). Level one in Guskey’s model is
virtually the same as Kirkpatrick’s level one.

45
Level Two, Participants’ Learning: This level focuses on measuring the
knowledge and skills that participants gained. Guskey urges that measures should be
used to “show attainment of specific learning goals” and that “indicators of
successful learning” should be designed to fit specific local needs (Guskey, 2000, p.
83). Again, Guskey’s level two is directly based on Kirkpatrick’s model.
Level Three, Organization Support and Change: At this level, organization
policies and procedures are assessed to see if they support or undermine
implementation. Typical questions at this level include: “Did the professional
development activities promote changes that were aligned with the mission of the
school and district? Were sufficient resources made available, including time for
sharing and reflection?” (Guskey, 2000, p. 83). Guskey’s level three focuses largely
on the support system for the implementation of the evaluation, whereas,
Kirkpatrick’s level three emphasizes application of the newly acquired knowledge.
Level Four, Participants' Use of New Knowledge and Skills: The focus of
this level is to assess whether or not new knowledge and skills that participants
learned make a difference in their professional practice. Evaluation should occur
after some time has passed since the professional development session, and perhaps
at multiple time intervals thereafter. Typical assessment tools at this level include
oral or written personal reflections, examination of participants’ journals or
portfolios, and direct observation (Guskey, 2000, p. 84). Guskey’s level four is
focused on verifying evidence of new knowledge application which is similar to
Kirkpatrick’s level three.

46
Level Five, Student Learning Outcomes: This “bottom line” level of analysis
seeks out the effect on student learning from a professional development experience.
Evaluations at this level should always include multiple measures of student
learning. Evaluation results must capture not only outcomes related to the specific
goals of the professional development effort, but also “important unintended
outcomes,” whether positive or negative (Guskey, 2000, p. 85). Guskey’s inclusion
of student learning outcomes in his model sets it apart from Kirkpatrick’s model.
Guskey’s five-level model is clearly an adaptation of Kirkpatrick’s four-level
model (2000, p. 78-86) with a fifth student outcomes level added. Initially,
Kirkpatrick’s model was developed for judging the value of supervisory training
programs in the business industry and was subsequently adapted for education.
Some argue that Kirkpatrick’s model has limited use in education because of its
“inadequate explanatory powers” – it answers a broad range of “what” questions, but
doesn’t explain “why” (Alliger & Janak, 1989; Holton, 1996). While assessing
student impact in level five of Guskey’s model is important, it is also very difficult to
complete unless you’re able to directly track the application of teachers’ newly
acquired skills and knowledge and make connections to quantifiable student
outcomes—to do so requires time, coordination, and resources (2000, pp. 207-247).
The researcher applied Kirkpatrick’s four-level evaluation model in this
study. This model is clearly a foundational framework acknowledged, adapted and
used by other evaluation scholars and theorists. The scope of this study involved the
self-efficacy of faculty and staff, and is not directly connected to specific student

47
outcomes at this time. Though Kirkpatrick’s levels one and two cannot definitively
evaluate an intervention’s full effectiveness, well-crafted surveys can be highly
effective in eliciting critical information and are able to provide very telling pictures
of the potential for success.
Conclusion
The Hawaiian cultural context of this study came into play in several
different ways. The educational institution at the center of this research was founded
by a Hawaiian princess for Native Hawaiian children; its land holdings consist of
nearly 10% of Hawai‘i’s land; and the native culture and language of its students,
once threatened to the brink of extinction, are now the impetus for multi-million
dollar educational investments to ensure achievement and cultural vibrancy for
people of Hawaiian ancestry in perpetuity. The culture-based literature reviewed for
this study represents a movement in multi-cultural and indigenous education
worldwide to re-establish native cultures to their places of centrality and prominence
within their respective physical and metaphysical worlds—to be in the mainstream of
their own realities once again. With this cultural lens firmly in place, we are then
able to consult a wider range of studies to explore ways to bring about social and
cultural change.
The literature on self-efficacy asserts that a relationship exists between
people’s perception of their capability towards success, and their actual success. By
closing gaps in cultural knowledge, encouraging self-reflection and self-regulation,
and providing encouragement and a positive environment, it is possible to raise self-

48
efficacy and thereby increase the probability of individual and organizational
success. What’s unclear is whether cultural self-efficacy—people’s confidence in
their ability to successfully learn and practice Hawaiian language and culture—can
truly be raised and possibly sustained through professional development experiences.
The lack of extant research in these areas makes this particular study especially
useful for multi-cultural and indigenous learning communities seeking to revitalize
their culture and heritage.
Theories of adult learning affirm the value of recognizing the unique
attributes of the adult learner. This can be addressed by involving adult learners in
curricular planning and encouraging them to express the richness of their life
experiences. By orienting their learning to relevant and immediate applications, and
allowing them the opportunities to self-reflect, transform their perspectives, and
liberate themselves from the oppression of predetermined constructs, studies suggest
that prospects for a successful professional development experience is high. Per the
literature, there is broad agreement regarding the value of evaluation and measuring
for long-term, systemic results and evidential change. At the same time, there is an
acceptance of the reality of fiscal limitations and time constraints which can and
often do force a compromise.
Informed by the literature, the researcher hypothesized that a relationship
existed between an informed, well-crafted professional development experience, and
the raised cultural self-efficacy of Kamehameha Schools faculty and staff. It was
further hypothesized that the constructs of cultural interest, cultural involvement,

49
Hawaiian language familiarity, and closing the cultural knowledge gap are indicators
of raised cultural self-efficacy. In this light, the researcher employed a quantitative,
multiple-study design to determine the relationships between these variables and the
role of professional development in this regard.

50
CHAPTER THREE
METHODOLOGY
The purpose of this study was to explore issues related to the cultural self-
efficacy of Kamehameha Schools faculty and staff. Preliminary analysis of earlier
surveys and anecdotal data suggests that a significant number of Kamehameha
Schools faculty and staff acknowledge gaps in their cultural knowledge, may feel
disconnected from Hawaiian culture, and may lack positive experiences and past
successes to help bolster their confidence (Kamehameha Schools, 2009b). These
could be factors contributing to their reportedly low to moderate levels of cultural
self-efficacy. In this study, cultural self-efficacy was defined as the level of
confidence and comfort regarding the ability to learn and use Hawaiian language
correctly and engage in Hawaiian activities, practices and behaviors in genuine and
meaningful ways. With this definition in mind, the researcher hypothesized that a
significant relationship existed between cultural interest, cultural involvement and
cultural self-efficacy. The researcher further hypothesized that staff’s reportedly low
to moderate cultural self-efficacy may be due to gaps in cultural knowledge which
could be effectively addressed through professional development.
Shortly after the development of the initial research proposal, the researcher
became aware of the fortuitous timing of two Kamehameha Schools-sponsored data
collection opportunities for which there was a high potential for alignment with the
research inquiries of this study. In that light, two data sets were selected to form the
basis of this study. The first study, Nohona Hawai‘i Interest Survey, dealt with

51
cultural self-efficacy, interest and involvement in Hawaiian culture and language
which is related to research questions one and two (see Appendix B). The Pre/Post
Surveys from the Pauahi Legacy Online Training formed the second data set which
focused on the acquisition of cultural knowledge through professional development,
and its affect on cultural self-efficacy (see Appendices C and D): This set is aligned
with research question three.
Below are the three research questions driving this study:
1. What is the relationship of self-confidence in Hawaiian culture and
language (Hawaiian cultural self-efficacy) to cultural interest (desire to
know) and involvement (desire to experience)?
2. What is the relationship of Hawaiian language familiarity (perceived level
of Hawaiian language proficiency) to cultural interest (desire to know)
and involvement (desire to experience)?
3. What is the relationship between participating in professional
development and closing the cultural knowledge/experience gap? What
role does professional development play in raising cultural self-efficacy?
Research Method and Design
There are three main approaches to research design: quantitative, qualitative
and mixed methods. Quantitative research is based on positivist theories that hold
observation and scientific method to be primary determinants of truth. In
quantitative studies, theories are tested and hypotheses are either affirmed or refuted
based on the collection of numerical, close-ended data. When applying an

52
experimental design, responses are gathered using a survey instrument and the data
are analyzed using any number of statistical processes that test the research
hypothesis (Creswell, 2003, p. 22). This approach is especially useful for exploring
cause and effect relationships and for testing theoretical principles.
The limitations of quantitative research are largely due to the challenge of
using only numerical data to create a full and meaningful picture of a situation or
context (Tashakkori & Teddlie, 2003). However, if highly relevant secondary data
are available and have not already been sufficiently analyzed in ways that relate
directly to a given set of research inquiries, quantitative analysis may be an effective
initial approach which can render important results upon which future research
efforts can be based, regardless of the research methods employed.
Qualitative research focuses on the unique experiences of individuals via
interviews, narratives, case studies, documents, and the collection of open-ended
data (Creswell, 2006, p. 6). While qualitative data sources provide opportunities for
more detailed and in-depth understanding of a subject, Creswell reminds us that there
are generally fewer participants involved in qualitative studies and a typically higher
rate of variability among participants often making system comparisons difficult.
Mixed methods integrate both quantitative and qualitative strategies and
approaches in the research process (Tashakkori & Teddlie, 2003). That integration
involves the collection of both numerical and narrative-oriented data that can happen
either simultaneously or sequentially. While mixed methods are growing in
popularity and use, it can also be very demanding: It calls for expertise in both

53
quantitative and qualitative research methods, and requires greater effort and time in
coordination, data collection, and analysis (Creswell, 2006).
Based on the researcher’s access to two unique sets of secondary data that
effectively address the line of inquiry in this study, a quantitative multi-study design
was selected and employed. To date, the 2011 Nohona Hawai‘i Interest Survey has
been only conservatively analyzed by Kamehameha Schools, and the pre-post survey
has not yet been analyzed. A multiple study format provides opportunities to
effectively triangulate studies that have different contexts and samples, but which
share complementary purposes and possess similar implications regarding the
research questions.
Site Selection
Kamehameha Schools, a private educational system for Native Hawaiians, is
the professional setting for some 2,000 members of its faculty and staff which
include all survey respondents in this study. The system includes three K-12
campuses on the islands of O‘ahu, Maui and Hawai‘i, over thirty preschools and
enrichment programs, land management sites (345,000 acres), business offices, and
educational collaboration sites statewide. All staff members are expected to work
towards achieving the educational mission of the Schools, embrace the philosophy of
Hawaiian cultural revitalization, and comply with Hawaiian Cultural Vibrancy
Policy 740(c). Given the inquiries of this research, the Kamehameha Schools system
is the only appropriate site for this study.

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Study One
Data Collection and Sample Description
The Nohona Hawai‘i Interest Survey was developed by Ho‘okahua—
Hawaiian Cultural Development, a division of the office of the Chief Executive
Officer. Created on Survey Monkey, the survey’s purpose was to assess cultural
interest, involvement and perspectives off staff throughout the organization. All staff
members were sent the link for the 2011 Nohona Hawai‘i Interest Survey via e-mail
on April 4, 2011.

Table 3.1
Years Working at Kamehameha Schools, Nohona Hawai‘i Interest Survey
Respondents
Years at KS Frequency Percent
1 – 5 278 38.1
6 – 10 233 31.9
11 – 20 113 15.5
21 – 30 70 9.6
31 - 40 24 3.3
Total 725 99.3

Over the course of two weeks, some 730 employees responded, representing
approximately 37% of the workforce. Approximately 29% of respondents were male,
and 30% identified themselves as graduates of Kamehameha Schools. Seventy

55
percent of survey respondents had worked at Kamehameha Schools from one to ten
years (see Table 3.1), and 20% had identified themselves as leaders or supervisors
(see Table 3.2).

Table 3.2
Work Categories of Nohona Hawai‘i Interest Survey Respondents
Work Categories Frequency Percent
Leadership/Supervisory 148 20.3
Faculty/Instructor 198 27.1
Education Staff (support) 135 18.5
Non-Education 242 33.2
Missing 7 1.0
Total 730 100.0

When asked about their familiarity with the Hawaiian language, a little over
10% of the respondents identified themselves as either proficient or highly
proficient, with some 88% indicating levels ranging from low/no familiarity to
moderate familiarity with the Hawaiian language (see Table 3.3). With respect to
cultural self-efficacy, 72% indicated having a low to moderate level of
confidence/comfort regarding Hawaiian culture and language, of which a subset
representing some 28% of respondents expressed a willingness to learn.
Notwithstanding, over 86% reported that they either agree or strongly agree that their

56
cultural self-efficacy could be raised through “encouraging and enjoyable”
professional development (see Table 3.4).

Table 3.3
Hawaiian Cultural Self-Efficacy of Nohona Hawai‘i Survey Respondents
Descriptor % Cultural Self-Efficacy
Not confident/comfortable 0
Not confident/comfortable but open to learning 28.0
Somewhat confident/comfortable 44.0
Confident/comfortable 20.0
Very confident/comfortable 8.0
Total 100.0

Table 3.4
Raising Cultural Self-Efficacy, Nohona Hawai‘i Survey Respondents
Descriptor
% Encouraging/enjoyable PD
Raises Cultural Self-Efficacy
Strongly disagree .4
Disagree 1.2
Somewhat Agree 11.2
Agree 42.2
Strongly agree 44.2
Missing .7
Total 99.9
Note: PD = Professional Development

57
Instrumentation
The 28-question survey (See Appendix) prompted respondents to provide
information on their background, time preferences for training, levels of comfort and
confidence about things Hawaiian, and cultural interest. The first six questions were
demographic and consisted of a combination of dichotomous and knowledge-based
questions about the respondent’s job type, gender, age range, year of work at the
school, etc. Questions 7 -12 were oriented towards self-confidence and used a 5-
point Likert scale as shown in the following two examples:
• Question 10: Cultural enrichment and learning opportunities for staff that
are encouraging and enjoyable can raise my level of confidence/comfort:
Strongly Agree, Agree, Somewhat Agree, Disagree, Strongly Disagree.
• Question 11: Please rate your level of confidence/comfort regarding
Hawaiian culture and language:
Very Confident/Comfortable, Confident/Comfortable, Somewhat
Confident/Comfortable, Not Confident/Comfortable but open to learning,
Not Confident/Comfortable.
Staff’s availability and schedule preferences were the focus of questions 13-15 which
featured multiple choice, preference -type questions:
• Question 14: In deference to people’s busy schedules, what times of the
day are least preferable for cultural staff development offerings?
8 am – 10 am, 10 am – 12 pm, 12 pm – 2 pm, 2 pm – 4 pm.

58
• Question 15: Would you and your colleagues be interested in cultural
staff development offerings held during the:
Late Afternoon, Evening, Weekend, Not Interested.
Hawaiian language familiarity is one of the critical driving issues at the organization.
Question 16 asked staff members to self-identify their level of Hawaiian language
competence using a multiple choice, preference-type question:
• Question 16: How would you describe your familiarity with Hawaiian
language?
Not familiar (little to no exposure and/or use of Hawaiian)
Introductory (occasional use of names and terms
Familiar (able to create simple sentences)
Proficient (able to function daily in the Hawaiian language and carry on
casual conversations with others)
Highly Proficient (able to teach, translate and serve as a Hawaiian
language resource)
The last section of the survey posed eleven questions focusing on staff’s interests and
preferences on a range of Hawaiian cultural subjects. A 4-point Likert scale
provided the following options: Very interested, Interested, Somewhat interested,
Not interested:
• Question 19: How interested are you in Hawaiian concepts of resource
management?

59
• Question 23: How interested are you in learning about different forms of
self-determination for Hawaiians?
• Question 25: How interested are you in learning about Hawaiian history
and culture?
According to a cultural research specialist closely associated with the survey,
730 respondents out of a population of 2000 (a response rate of over 36.5%) is
considered high for e-mail surveys at Kamehameha Schools (personal
communication: Nanea Armstrong, May 15, 2011).
Study Two
Data Collection and Sample Description
On May 11, 2011, approximately five weeks after the administration of the
Nohona Hawai‘i Interest Survey, a small group of Kamehameha Schools staff
members voluntarily attended a face-to-face, professional development workshop
pilot referred to as Pauahi Legacy Online Training. This activity was unrelated to,
and organized independently from the Nohona Hawai‘i Interest Survey in Study
One. Upon receiving notice that this Hawaiian cultural training would take place for
staff who were interested in Hawaiian culture, the researcher requested to use the
data from its Pre-/Post surveys – a case of both convenience sampling and
homogenous sampling (Patton, 2002, pp. 243-244). The activity was held in the
Kaiona Room of the Kamehameha Schools institutional headquarters at Kawaiaha‘o
Plaza. The 6-hour session started at 9:00 a.m. and consisted of a series of activities
related to Kamehameha Schools’ commitment to Hawaiian cultural revitalization.

60
The main feature of the workshop was a new online, self-paced cultural training
module about Kamehameha Schools and its founder, Princess Bernice Pauahi Bishop
which was designed to take no longer than twenty minutes to complete. Attendees
were asked to bring their own laptops and each participant was provided his or her
own work space.
Pre- and post-surveys were administered to the 55 participants of which 25
complete sets of corresponding pre- and post-surveys were returned. Fifty-six
percent of the 25-member sample ranged in age from 18 to 45, with 24%
representing the 46 to 60 category. Male participants accounted for 48% of the
respondents, and Kamehameha Schools alumni represented some 64%. Sixty-four
percent had worked at Kamehameha Schools between one and ten years (see Table
3.5), and 44% held some type of leadership or supervisory position (see Table 3.6).

Table 3.5
Years Working at Kamehameha Schools, Pre/Post-Survey Participants
Years at KS Frequency Percent
1 – 5 9 36.0
6 – 10 7 28.0
11 – 20 4 16.0
21 – 30 3 12.0
31 - 40 2 8.0
Total 25 100.0

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Table 3.6
Work Categories of Pre/Post-Survey Participants
Work Categories Frequency Percent
Leadership/Supervisory 11 44.0
Faculty/Instructor 8 32.0
Education Staff (support) 1 4.0
Non-Education 3 12.0
NA 2 8.0
Total 25 100.0

When asked about their sense of confidence/comfort specifically regarding
Hawaiian culture (aspects of the Hawaiian way of life), 72% indicated a low to
moderate level of self-efficacy. Regarding Hawaiian language, 48% described their
confidence/comfort level as moderate, with no reports of low confidence/comfort.
Given the definition of “cultural self-efficacy” in this study which considers both
culture and language confidence/comfort, the researcher averaged the two sets of
scores to determine the cultural self-efficacy rating which indicated that 60%
identified themselves as having a low to moderate level of cultural self-efficacy (see
Table 3.7). All twenty-five participants – 100% – indicated that they either agreed or
strongly agreed that “encouraging and enjoyable” professional development could
raise their level of confidence/comfort in Hawaiian language and culture (see Table
3.8).

62
Table 3.7
Hawaiian Cultural Self-Efficacy of Pre/Post-Survey Participants
Descriptor Culture (%) Language (%) Cultural Self-Efficacy (%)
Very Low 0 0 0
Low 28.0 0 14.0
Moderate 44.0 48.0 46.0
High 20.0 44.0 32.0
Very High 8.0 8.0 8.0
Note: Respondents were asked to rate their levels of confidence/comfort regarding both Hawaiian
culture and Hawaiian language. Given the definition of Cultural Self-Efficacy being applied in this
study, the researcher took the average of both the culture and the language ratings to determine the
Cultural Self-Efficacy rating.

Table 3.8
Raising Cultural Self-Efficacy of Pre/Post-Survey Participants
Descriptor
% Encouraging/enjoyable PD
Raises Cultural Self-Efficacy
Strongly disagree 0
Disagree 0
Somewhat disagree 0
Agree 20.0
Strongly agree 80.0
Total 100.0

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Instrumentation
The first half of the pre-survey – questions 1 through 12 – was drawn
verbatim from the 2011 Nohona Hawai‘i Interest Survey and focused on
demographics, self-efficacy, and language familiarity. The last half of the pre-
survey – questions 13 through 22 – featured fill-in-the-blank questions that assessed
staff’s knowledge regarding Princess Bernice Pauahi Bishop and the founding of
Kamehameha Schools. The pre-survey was administered approximately two hours
prior to the 20-minute Pauahi Legacy Online Training session. Representative
samples of the knowledge assessment questions are as follows:
• Question 12: On what date was Bernice Pauahi P"k$ born?
• Question 17: Approximately how many acres did she endow?
• Question 18: When did the Schools begin instruction?
• Question 21: Approximately how many children are served beyond the
three campuses each year?
• Question 22: Approximately what percentage of Hawai‘i’s land belongs
to KS?
The first half of the post-survey – items 1 through 11 – featured a set of
eleven questions geared towards identifying a range of outputs: indicators of raised
self-efficacy and potential behavioral and attitudinal change. A 5-point Likert
scale—Strongly Agree, Agree, Somewhat Agree, Disagree, Strongly Disagree — was
applied to the following questions:

64
1. I know more about Hawaiian culture today than I did a year ago.
2. I expect to know more about Hawaiian culture a year from now than I do
today.
3. I encourage colleagues to learn more about and participate Hawaiian
culture.
4. Staff development can help raise my competence in Hawaiian
culture/language.
5. I feel gratified when I know the meanings of Hawaiian words.
6. If I have difficulty pronouncing Hawaiian words, I keep trying until I get
it.
7. I put in the proper diacritical marks (‘okina/kahak#) when I write/type
Hawaiian.
8. Over time, I could be an intermediate level speaker of Hawaiian with
regular staff development training.
9. A culturally-grounded workforce can significantly enhance Kamehameha
Schools’ efforts to achieve its mission.
10. Possessing common knowledge about Pauahi among all KS employees is
meaningful and appropriate.
11. The likelihood of my applying most or all of this information over the
next year is high.
The questions above can be linked to particular themes: Questions 1 – 3
probe into the respondents’ view regarding cultural learning which is evaluated at

65
level 2 of Kirkpatrick’s evaluation framework; 4 and 8 inquire about the role of
professional development which is a key inquiry featured in research question three;
question 5 is about pride in one’s accomplishments which relates to self-efficacy
theory and the need for past successes to bolster confidence; 6 and 7 speak to a
potential change in behavior as identified in Kirkpatrick’s level 3 of evaluation; 9
and 10 connect back to Kamehameha Schools’ mission and Princess Pauahi’s vision;
question 11 attempts to assess the respondents’ likelihood of applying newly learned
knowledge to future contexts, which relates to Kirkpatrick’s level 2.
The second half of the post-survey featured the exact same knowledge
questions that were posed on the second half of the pre-survey. Additionally, the
post-survey was administered approximately 1.5 hours after the group took the 20-
minute Pauahi Legacy Online training, and about 3.5 hours after the pre-survey was
initially administered.
Data Analysis
Research Questions 1 & 2
As earlier noted, the Nohona Hawai‘i Interest Survey in Study One was well-
aligned with the independent variables of the first two research questions of this
study. The primary theme in research question 1 was cultural self-efficacy (which is
defined as one’s self-confidence in learning and practicing Hawaiian language and
culture). In research question 2, the primary theme was Hawaiian language
familiarity. Both themes were analyzed to better understand their respective

66
relationships to cultural interest (desire to know) and cultural involvement (desire to
practice).
For research question 1, the researcher looked at the level of cultural self-
efficacy of the respondents (posed in a single question) and compared it to the levels
of cultural interest (posed in eight different questions) and cultural involvement
(posed in a single question) to learn about the inter-relationship of the variables. A
Cronbach’s Alpha analysis was employed to determine the coefficient for
respondents’ cultural interest in the following eight subjects: organizational
relationships (Hawaiian perspective), sustainability, storied places, political issues,
land/water rights, self-determination (self-governance), health, and history/culture.
Once coefficients were determined for each variable, a Spearman’s Roh analysis was
employed to determine the magnitude and direction of the associations between the
variables of cultural self-efficacy, cultural interest and cultural involvement. The
results of this analysis directly informed research question 1 and have been outlined
in Chapter Four.
For research question 2, the researcher looked at how respondents self-
identified their level of Hawaiian language familiarity as posed in the Nohona
Hawai‘i Interest Survey. The term “familiarity” was used because it was thought to
be less threatening than terms such as “competency” or “proficiency” especially for
those respondents with a low to moderate level of cultural self-efficacy. The degree
and direction of the associations between Hawaiian language familiarity, cultural
interest and cultural involvement were determined by applying a Spearman’s Roh

67
analysis. The results of this analysis have been explained in detail in Chapter Four
and specifically address the inquiries in research question 2.
Research Question 3
Professional development participation, knowledge acquisition, and raising
cultural self-efficacy were the primary themes of research question 3. The 22-item
pre- and post surveys for the Pauahi Online Training were well-aligned to these
themes and therefore formed the basis of Study Two. The first eleven questions on
the pre-survey dealt with demographics, cultural self-efficacy, and Hawaiian
language familiarity. The first eleven questions on the post-survey centered on
specific indicators of cultural self-efficacy that were different and more detailed than
those on the pre-survey. The results of questions 1 – 11 for both the pre- and post-
surveys reflected participants’ self-perceptions of their cultural self-efficacy, and the
potential role of professional development in raising their cultural self-efficacy.
Kirkpatrick’s evaluation framework was applied to these results which appear in
Chapter Four. Questions 12 – 22 in both the pre- and post-surveys were identical,
and consisted of knowledge-based questions regarding Princess Bernice Pauahi
Bishop and Kamehameha Schools. The surveys were designed to measure
knowledge acquisition as a result of the training. A number of implications emerged
from a paired samples t test of pre- and post-survey knowledge results that were
directly related to the primary themes of research question 3 are discussed in Chapter
Four.

68
CHAPTER FOUR
ANALYSIS
The purpose of this study was to explore ways that faculty and staff of
Kamehameha Schools could raise their sense of confidence and comfort in learning
and practicing Hawaiian culture and language, otherwise referred to in this research
as “cultural self-efficacy.” As indicated in Chapter Three, two secondary data sets
were analyzed to address the three research questions in this study. Therefore, this
chapter on analysis is divided into two parts and presents the findings of Study One
and Study Two.
Study One
Data from the 2011 Nohona Hawai‘i Interest Survey represented some 730
respondents who answered questions related to Hawaiian language familiarity,
cultural confidence/comfort, cultural involvement, and cultural interest. The results
of this 28-item online survey formed the basis for Study One and is directly aligned
with research questions one and two:
1. What is the relationship of self-confidence in Hawaiian culture and
language (Hawaiian cultural self-efficacy) to cultural interest (desire to
know) and involvement (desire to experience)?
2. What is the relationship of Hawaiian language familiarity (perceived level
of Hawaiian language proficiency) to cultural interest (desire to know)
and involvement (desire to experience)?

69
Descriptive Findings
Table 4.1 shows that when respondents were asked to identify their level of
Hawaiian language familiarity, 10.6 % indicated that they were either proficient or
highly proficient, meaning these people could, at a minimum, conduct their daily
functions in the Hawaiian language (i.e., speak, read and write in Hawaiian). Nearly
25% indicated that they were familiar enough to create simple sentences (i.e.,
salutations, acknowledgments, well-wishing, etc.), and 63.5% described their use of
Hawaiian names and terms as either occasional or non-existent. Overall, nearly 90%
of respondents did not view themselves as proficient in the Hawaiian language.

Table 4.1
Hawaiian Language Familiarity of Nohona Hawai‘i Interest Survey Respondents
Descriptor Frequency Percent
Not Familiar – Little to no exposure and/or use of Haw’n 49 6.7
Introductory – Occasional use of names and terms 415 56.8
Familiar – Able to create simple sentences 181 24.8
Proficient – Able to function daily in the Hawaiian
language
43 5.9
Highly Proficient – Able to teach, translate and serve as a
resource
34 4.7

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Thirty-three percent – approximately one-third of the respondents – described
themselves as either confident/comfortable or very confident/comfortable regarding
Hawaiian culture and language (See Table 4.2). However, just over 66% indicated
that they were either not confident/comfortable or moderately confident/comfortable,
suggesting that most respondents have a low to moderate level of cultural self-
efficacy.

Table 4.2
Confidence/Comfort in Hawaiian Language and Culture (Cultural Self-efficacy)
Among Nohona Hawai‘i Interest Survey Respondents
Descriptor Frequency Percent
Not confident/comfortable 15 2.1
Not confident/comfortable but open to learning 185 25.3
Somewhat confident/comfortable 283 38.8
Confident/comfortable 175 24.0
Very confident/comfortable 67 9.2

Nearly 16% engaged in 6 or more institution-organized cultural events last
year (2010) which can be viewed as a relatively high rate of involvement considering
the range represented in this sample (See Table 4.3). Forty percent participated in 3 –
5 activities suggesting a moderate level of involvement, and nearly 44% had a low

71
involvement level with 0 – 2 activities for the year. In summary, a large majority of
respondents – nearly 84% -- indicated a low to moderate level of involvement.

Table 4.3
Level of Personal Involvement in Organization-sponsored Cultural Activities by
Nohona Hawai‘i Interest Survey Respondents Last Year (2010)
# of Activities Frequency Percent
0 60 8.2
1 – 2 257 35.2
3 – 5 292 40.0
6 – 9 81 11.1
10 or more 34 4.7

Using a 4-point Likert scale (not interested, somewhat interested, interested,
and very interested), respondents were asked to identify their level of interest in a
number of different areas relative to Hawaiian society: concepts of sustainability,
storied places (wahi pana), Native Hawaiian political issues, land/water rights, forms
of self-determination, health issues, history and culture. As illustrated in Figure 4.1,
a vast majority of respondents indicated very high levels of interest in a variety of
areas related to Hawaiian culture.

72

Figure 4.1. Interest Levels of Nohona Hawai‘i Interest Survey Respondents

Conclusion
Research Question 1.
Survey results indicated that 72% of Nohona Hawai‘i Interest Survey
respondents had a low to moderate level of cultural efficacy. In terms of
involvement, 84% indicated a low to moderate level, having engaged in 0 – 5
organization-sponsored cultural activities in 2010. Respondents indicated their
interest in eight particular areas of culture as described in the following (See
Appendix): 83% interested/very interested in organizational relationships (KS
ahupua‘a), 55% interested/very interested in political issues (average percentage for

73
self-determination, land/water rights, and Hawaiian politics), 87% interested/very
interested in native land (average percentage for sustainability and storied places),
74% interested/very interested in health, and 92% interested/very interested in
Hawaiian history/culture. A Cronbach’s Alpha analysis of the eight cultural areas
above determined a coefficient of .875 regarding cultural interest.

Table 4.4
Areas of Cultural Interest of Nohona Hawai‘i Interest Survey Respondents
Item
% Interested/
Very Interested
Hawaiian History/Culture 92.0
Native Land (average of sustainability and storied places) 87.0
Organizational Relationships (KS Ahupua‘a) 83.0
Health 74.0
Political Issues (average of self-determination, land/water
rights, and Hawaiian politics)
55.0

As seen in Table 4.4, the results of a Spearman’s Rho analysis revealed a
positive correlational relationship between cultural self-efficacy and cultural
involvement (.242), as well as cultural interest (.328), which supports the hypothesis
posed in research question 1, that is, all three variables are correlated. Because
respondents’ generally low to moderate levels of cultural efficacy were associated

74
with their low to moderate levels of involvement, the researcher determined that
cultural self-efficacy might then likely rise as involvement rises. Likewise, increases
in the level of cultural involvement might likely correlate to increases in
respondents’ self-confidence in culture.
The low to moderate levels of cultural self-efficacy and cultural involvement
seemed to contrast the generally high levels of cultural interest – a condition initially
thought by the researcher to be counter-intuitive. It was therefore proposed that
cultural interest may be an indicator of one’s desire, that is, one’s positive self-
reflection and motivation to become more culturally connected at some future point,
irrespective of one’s level of cultural self-efficacy or cultural involvement. The
correlation of all three variables, then, suggested to the researcher that a relatively
high level of cultural interest (reflecting one’s desire and motivation to change) was
not only associated but perhaps necessary in order for cultural self-efficacy and
involvement to rise. That is, one might feel more confident about becoming
involved if he or she had a relatively high level of interest. This may explain why
respondents had high levels of interest while experiencing low levels of confidence
and involvement: Cultural interest may have been the result of respondents’ self-
reflecting and envisioning a future desired state of raised cultural self-efficacy. To
be successful in this regard, respondents must find ways to accumulate some history
of positive experiences, however modest, to bolster they confidence in order to reach
that desired state. The theoretical underpinnings for the researcher’s interpretations

75
are specifically related to social cognitive theory and andragogy and will be
discussed in detail in Chapter Five.
Research Question 2.
Research question 2 sought to better understand the relationship between
Hawaiian language familiarity and the variables of cultural interest and cultural
involvement. As shown in Table 4.4, the results of a Spearman’s Rho analysis
indicated that Hawaiian language familiarity is associated with cultural involvement
(.257) and cultural interest (.312) which supports the hypothesis outlined in research
question 2.
Eighty-eight percent of respondents indicated that they were not proficient in
the Hawaiian language. Eighty-four percent indicated a low to moderate level of
cultural involvement, having engaged in 0 – 5 organization-sponsored cultural
activities in 2010. The generally low levels of both Hawaiian language familiarity
and cultural involvement contrast the generally high levels of cultural interest which
was the same dynamic found in the analysis for research question 1. In that light, the
researcher has applied a similar rationale in interpreting the results. As cultural
involvement increases (in Hawaiian language activities, for example), so might one’s
Hawaiian language familiarity (competence). Likewise, as one’s competence in
Hawaiian language increases, so might he or she become more involved in cultural
activities. The relatively high level of cultural interest, earlier seen as an anomaly,
may actually suggest a desired future state where the individual envisions having
higher levels of cultural involvement and Hawaiian language familiarity. A fuller

76
discussion of the results relative to social cognitive theory and andragogy has been
outlined in the succeeding chapter.
Study Two
Data from pre- and post surveys administered in person before and after a
professional development activity called Pauahi Legacy Online Training, represented
the responses of 25 participants who answered scaled questions about cultural
confidence and comfort, and knowledge-based questions about Princess Pauahi and
Kamehameha Schools. The results of this 22-item hard copy survey formed the
basis for Study 2 and is directly aligned to research question three which has two
parts: What is the relationship between participating in professional development
and closing the cultural knowledge/experience gap? What role does professional
development play in raising cultural self-efficacy?
Descriptive Findings
As illustrated in Table 4.5, the results for the knowledge questions in the pre-
survey show that most participants knew the answers to seven of the eleven
questions (13, 14, 15, 16, 18, 20 and 22) with an accuracy rate ranging from 80% to
96%. The information in these questions dealt largely with historical information on
Princess Pauahi which can be found in the organization’s brochures, on its websites,
and in the orientation materials for employees. The accuracy rate for the other four
questions (12, 17, 19, and 21) ranged from 4% to 52% indicating that the majority of
participants did not know the answers to these questions. Most of the information in

77
these lesser known questions was statistical in nature, e.g., numbers of children
served, number of acres of land, etc.

Table 4.5
Correlations Between Hawaiian Language Familiarity, Cultural Self-efficacy,
Involvement and Interest Among Nohona Hawai‘i Interest Survey Respondents
Involvement Interest
Correlation Coefficient .257 .312
Obs. Prob. .001 .001
Familiarity with Hawaiian
language
N 657 718
Correlation Coefficient .242 .328
Obs. Prob. .001 .001
Cultural Self-Efficacy
N 650 701

Following participants’ engagement in the Pauahi Legacy Online Training, a
post-survey was administered. As shown in Table 4.6, the results of a paired samples
t-test for the knowledge section showed an overall increase in accuracy regarding all
eleven knowledge questions, and a statistically high significance for questions that
were determined to be less known per the results of the pre-survey. This strongly
suggests that participants’ body of knowledge increased following the training.

78
Table 4.6
Results of Pre-Survey Knowledge Questions by Pre/Post Survey Participants
Knowledge Questions
Percent
Correct
Q12: On what date was Bernice Pauahi Bishop born? 24.0
Q13: Who were Pauahi’s parents? 92.0
Q14: Who was Bernice Pauahi’s great-grandfather? 96.0
Q15: Where did Pauahi attend school? 84.0
Q16: Who assisted Pauahi with creating her legacy? 92.0
Q17: Approximately how many acres did Pauahi endow? 4.0
Q18: When did the Schools begin instruction? 88.0
Q19: In what section of her will did Pauahi establish Kamehameha Schools? 52.0
Q20: KS is the largest private landholder in Hawai‘i – T or F? 92.0
Q21: Approximately how many Native Hawaiian learners are served beyond
the three campuses each year?
4.0
Q22: Approximately what percentage of Hawai‘i’s land belongs to KS? 80.0

Analysis of post-survey cultural self-efficacy variables suggests a high level
of self-confidence/comfort among participants (see Table 4.7). This is evidenced by
the generally high level of agreement for all relevant questions pertaining to cultural
self-efficacy (1, 2, 3, 9, 10 and 11). Participants appeared to have a positive outlook
on their cultural learning and growth. Similarly, participants seemed to express a
decidedly positive attitude towards Hawaiian language learning and use as shown by
the high degree of agreement in Hawaiian language-oriented questions (4, 5, 6, 7 and

79
8) featured in Table 4.8. Overall, there appears to be a high level of cultural and
language self-efficacy among Pauahi Legacy Online Training participants.

Table 4.7
Results, Pre/Post Survey Knowledge Questions by Pre/Post Survey Participants
Knowledge Questions
Pre-
Survey
%
Correct
Post-
Survey
% correct
%
Increase t
Q12: On what date was Bernice Pauahi Bishop
born?
24.0 84.0 60.0 6.000**
Q13: Who were Pauahi’s parents? 92.0 100.0 8.0 1.445
Q14: Who was Bernice Pauahi’s great-
grandfather?
96.0 100.0 40.0 1.000
Q15: Where did Pauahi attend school? 84.0 100.0 16.0 2.138*
Q16: Who assisted Pauahi with creating her
legacy?
92.0 100.0 8.0 1.445
Q17: Approximately how many acres did Pauahi
endow?
4.0 52.0 48.0 4.707***
Q18: When did the Schools begin instruction? 88.0 100.0 12.0 1.809
Q19: In what section of her will did Pauahi
establish Kamehameha Schools?
52.0 100.0 48.0 4.707***
Q20: KS is the largest private landholder in
Hawai‘i.
92.0 100.0 8.0 1.445
Q21: Approximately how many Native Hawaiian
learners are served beyond the three campuses each
year?
16.0 72.0 56.0 5.527***
Q22: Approximately what percentage of Hawai‘i’s
land belongs to KS?
20.0 84.0 64.0 6.532***
Note: * p <.05, ** p < .01, *** p < .001

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Table 4.8
Post-Survey Cultural Self-Efficacy Variables
Descriptor % Q1 % Q2 % Q3 % Q9 % Q10 % Q11
Strongly disagree 4.0 4.0 0 0 0 0
Disagree 24.0 0 0 0 0 0
Somewhat disagree 4.0 4.0 8.0 4.0 0 8.0
Agree 48.0 52.0 40.0 24.0 16.0 44.0
Strongly agree 20.0 40.0 52.0 72.0 84.0 48.0
Total 100.0 100.0 100.0 100.0 100.0 100.0

Notes:
Q1: I know more about Hawaiian culture today than I did a year ago.
Q2: I expect to know more about Hawaiian culture a year from now than I do today.
Q3: I encourage colleagues to learn more about and participate in Hawaiian culture.
Q9: A culturally-grounded workforce can significantly enhance Kamehameha Schools’ efforts to achieve its
mission.
Q10: Possessing common knowledge about Pauahi among all KS employees is meaningful and appropriate.
Q11: The likelihood of my applying most or all of this information over the next year is high.

Table 4.9
Post-Survey Hawaiian Language Variables
Descriptor % Q4 % Q5 % Q6 % Q7 % Q8
Strongly disagree 0.0 0.0 8.0 0.0 12.0
Disagree 0.0 0.0 8.0 0.0 0.0
Somewhat disagree 0.0 8.0 4.0 20.0 0.0
Agree 36.0 20.0 44.0 36.0 44.0
Strongly agree 64.0 72.0 36.0 44.0 44.0
Total 100.0 100.0 100.0 100.0 100.0

Notes:
Q4: Staff development can help raise my competence in Hawaiian culture/language.
Q5: I feel gratified when I know the meanings of Hawaiian words.
Q6: If I have difficulty pronouncing Hawaiian words, I keep trying until I get it.
Q7: I put in the proper diacritical marks (‘okina/kahak#) when I write/type Hawaiian.
Q8: Over time, I could be an intermediate level speaker of Hawaiian with regular staff development training.

81
Conclusion
Research Question 3.
With respect to the first part of research question 3, there appeared to be a
strong association between professional development and the successful retention of
new cultural knowledge among pre-/post-survey participants. This was evidenced by
a paired samples t-test of knowledge questions for which a statistically significant
rise in accuracy was shown (See Table 4.6). This suggested that the cultural
knowledge gap could be closed, to some degree, through professional development.
The theory behind closing gaps in knowledge relative to self-efficacy has its roots in
social cognitive theory and the substantial body of literature on motivation,
persistence, and mental effort which is discussed in Chapter Five.
The second part of research question 3 dealt with the relationship between
professional development and cultural self-efficacy. The results of Questions 1 – 11
on the post-survey showed that 72% view themselves as having more cultural
knowledge at the time of the training than they did a year earlier, while 96%
anticipate increasing their cultural knowledge a year beyond the training. When
asked about the value of cultural knowledge in meeting the organization’s mission,
96% indicated “agree/strongly agree.” In considering the usefulness of all
employees knowing about the Schools’ founder, Princess Bernice Pauahi Bishop,
100% expressed that they “agree/strongly agree.” Ninety-two percent indicated that
they encourage others to engage in cultural activities, and that they feel gratified
when they know the meanings of Hawaiian words. Further, 80% expressed

82
persistence in trying to pronounce new words and would practice until they
pronounced them correctly. The totality of these responses strongly suggested that
this group of participants had a high level of cultural efficacy. It is difficult to
ascertain if the Pauahi Online Training directly influenced these post-survey
responses or if this particular group had a predisposition to cultural learning, a
limitation that is discussed in Chapter Five.
In conclusion, there was a high degree of positive attitudes towards culture
and language (an aspect of cultural self-efficacy) among pre-/post-survey
participants. As a result, the researcher asserted the following hypothesis regarding
research question 3: The cultural knowledge gap can be closed, to some degree,
through cultural professional development, and that cultural self-efficacy plays a role
in this experience.
As alluded to earlier, the significance of the results of the three research
questions can be better understood when considering Kirkpatrick’s Four Levels of
Evaluation framework. For level one - reactions, survey results suggested a positive
reaction towards the Nohona Hawai‘i Interest Survey in Study One as evidenced by
730 respondents indicating a relatively high level of cultural interest. For Study
Two, indicators of relatively high cultural self-efficacy suggested a positive reaction
to either the Pauahi Online Training, the pre-/post-survey instrument, or both. In
examining level two – learning, the questions on cultural interest were designed to
identify preferred cultural subjects for purposes of learning. The high level of
interest among the 730 respondents suggests a strong desire for learning. The

83
Nohona Hawai‘i Interest Survey was not specifically designed to impart knowledge
for purposes of learning, so there are no indicators for actual learning among
respondents. Regarding Study Two, the paired samples t-test of pre-/post-survey
results for the knowledge questions showed statistically significant gains in learning
as a result of the Pauahi Online Training. Further, the post-survey results indicated a
progressive sense of learning from a year before the training to a year after the
training, and there were also clear indicators of persistence and motivation in the
learning process. These points make for strong arguments that both Study One and
Study Two were highly consistent with the first two levels of Kirkpatrick’s
evaluation model.
A key indicator for the potential of behavioral change, or what Kirkpatrick
identifies as level three in his evaluation framework, is suggested in question 11 of
the post-survey: When asked about the likelihood of their applying what they learned
in the training over the next year, 92% indicated “agree/strongly agree.” While this
was merely an on the spot projection, it suggested that what was being learned had a
certain amount of relevancy to the participants, and that the notion of applying this
new knowledge was clearly within the realm of acceptability if not plausibility. To
the degree that participants projected positively regarding the application of newly
learned knowledge, a modest case can be made with respect to Kirkpatrick’s level
three – behaviors. However, a more in-depth study would have to be designed and
implemented with the goal of tracking staff’s knowledge retention and application in
the work place to make a definitive determination if the behavior level is truly being

84
addressed. Likewise, level four – results, would require a long range study of
program outcomes and deliverables which is not practical for most schools and
businesses.
In Chapter Five, the researcher revisited the theoretical principles supporting
the results of the analyses and the conclusions drawn in response to the three
research questions. This includes a discussion of the significance of the results of the
three research questions to the specific population and context of this study – faculty
and staff of Kamehameha Schools – and to the larger fields of professional
development, self-efficacy theory, and cultural education.

85
CHAPTER FIVE
DISCUSSION AND CONCLUSION
Kamehameha Schools is committed to Hawaiian cultural revitalization as part
of its strategic direction. Prior to this study, anecdotal and survey data indicated that
the faculty and staff of Kamehameha Schools had a relatively low level of cultural
self-efficacy which is defined in this study as one’s self-confidence in the ability to
learn and successfully engage in Hawaiian language and culture. This condition
raised questions regarding the organization’s ability to fully meet the culture-based
expectations of its educational mission and strategic plan. Therefore, the purpose of
this study was to explore ways to raise the cultural self-efficacy of faculty and staff
of Kamehameha Schools.
Two data sets generated by Kamehameha Schools faculty and staff formed
the basis of this multi-study research. Study One focused on data from 730
respondents of the Nohona Hawai‘i Interest Survey which was used to inform the
first two research questions that follow:
1. What is the relationship of self-confidence in Hawaiian culture and
language (Hawaiian cultural self-efficacy) to cultural interest (desire to
know) and involvement (desire to experience)?
2. What is the relationship of Hawaiian language familiarity (perceived level
of Hawaiian language proficiency) to cultural interest (desire to know)
and involvement (desire to experience)?

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Study Two focused on data from pre-/post-surveys administered to 25
participants of the Pauahi Legacy Online Training pilot. These data were used to
address the third research question which has two parts:
3. What is the relationship between participating in professional
development and closing the cultural knowledge/experience gap? What
role does professional development play in raising cultural self-efficacy?
Throughout most of this study, the researcher kept the analyses of the two
data sets separate, and drew from them discretely to address the particular research
questions to which they were aligned and best suited. The intention from the outset
was to eventually connect the two studies (which were anticipated to be mutually
affirming to some degree) and consider their analyses in totality which would help to
inform the overall understanding of cultural self-efficacy. Therefore, the findings
and implications in this chapter were determined based on an integrated
understanding—a synthesis—of the analyses of both Studies One and Two.
The results of the overall study affirmed staff’s low to moderate levels of
self-confidence in learning and practicing Hawaiian culture and language, and their
generally low levels of staff involvement in cultural activities. There was also an
affirmation that a vast majority of staff do not consider themselves proficient in the
Hawaiian language. By contrast, staff were determined to have very high levels of
cultural interest, and based on the results of testing, had demonstrated the ability to
retain newly learned cultural knowledge through a professional development
activity. Analysis revealed that cultural self-efficacy, cultural involvement, cultural

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interest, professional development, and closing the cultural knowledge gap were all
mutually associated variables. In other words, all of the items were positively
correlated so that gains in one strongly suggest that there will be gains in others.
This sets the stage for the following articulation of the findings of the study, and
implications for the future for which there is the potential for application and
implementation.
Discussion of Findings
Self-efficacy, Involvement and Interest
The first finding is that a positive correlational relationship exists between
cultural self-efficacy, cultural involvement, and cultural interest. This finding
supports the hypothesis in research question 1.
Cultural involvement.
Respondents’ generally low to moderate levels of cultural efficacy were
significantly associated with their low to moderate levels of cultural involvement.
Thus, the researcher asserts that as cultural self-efficacy rises, the level of cultural
involvement may also rise. Likewise, as changes occur in the level of cultural
involvement, the researcher asserts that a similar response may occur in the level of
cultural self-efficacy. In practical terms, it stands to reason that a staff member who
becomes involved in Hawaiian language classes, participates in ceremonies, and
works in a Native Hawaiian plant garden may become more self-confident in his or
her own abilities to engage in Hawaiian culture and use the Hawaiian language. In
turn, that staff member’s raised self-confidence encourages him or her to explore

88
new knowledge and to take on greater challenges – the individual may feel
empowered and have the courage and motivation to become increasingly more
involved.
In terms of social cognitive theory, Bandura’s (1977) assertion is that people
with a high level of self-efficacy feel capable of successfully completing certain
tasks, and are therefore more likely to become involved in similar kinds of tasks in
the future. People’s self-confidence in their capabilities is constructed from their
experiences and achievement history (Rotter, 1954; Bandura, 1986). Further,
individuals who have a high level of cultural involvement are able learn vicariously
by observing others with whom they are involved—Bandura found that people
tended to model their behavior after those who were either similar to them, or who
possess qualities to which they were able relate (1997).
Cultural interest.
The researcher assumed that all 730 survey respondents possessed some
degree of cultural interest given that the survey was voluntary. By extension, the
researcher further assumed (though cautiously so) that all employees at
Kamehameha Schools possessed some level of cultural interest, whether intrinsically
or extrinsically motivated. The survey results showed a conspicuously high level of
cultural interest in comparison to the low to moderate levels of cultural self-efficacy
and cultural involvement which stood out and initially appeared anomalistic. The
researcher expected that the interest level would be at least consistent with the other

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variables, that is: Low involvement and low confidence should likely relate to low
interest, but this was not the case.
To explain this counter-intuitive dynamic, the researcher proposes that the
high level of cultural interest may possibly be an indicator of “desire and aspiration”
which can be interpreted as an expression of one’s positive self-reflection and
motivation to be culturally self-efficacious and more culturally involved at some
future point. If this assertion is so, then it is plausible that the level of “aspirational”
interest for people in a culturally stimulated environment could be lofty and vibrant
while their levels of cultural self-efficacy and cultural involvement may be low. With
this thought in mind, it is uncertain if cultural interest as an “aspirational indicator” is
a key correlating variable with causal implications for cultural self-efficacy and
involvement, or merely plays an ancillary role.
The notion of an unexpectedly high level of cultural interest may be
explained in part by referencing one of the basic principles of social cognitive
theory. Forethought/self-reflection refers to the development of expectations for
anticipated outcomes based not only on past history, but also on a desired future state
which can stimulate one’s motivation (Bandura, 1994). Playing this out further,
succeeding steps could be motivated by active choice and might involve persistence
in the face of challenge, with the intent of accumulating some history of positive
experiences, however modest, in order to bolster confidence in reaching the desired
state (Clarke & Estes, 2002, pp. 80-83).

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Hawaiian Language Familiarity
The second major finding was that Hawaiian language familiarity was
associated with cultural involvement and cultural interest. This finding supports the
hypothesis in research question 2, which infers a relationship between these three
variables. Respondents’ low to moderate levels of Hawaiian language familiarity
were associated with their low to moderate levels of cultural involvement. Therefore,
we may expect that as their familiarity with the Hawaiian language increases so will
their involvement. Likewise, as one’s cultural involvement increases, so might one’s
Hawaiian language familiarity.
A teacher who reads books on Hawaiian culture, learns the traditional art
form of Hawaiian dance, and pays attention to Hawaiian political issues covered on
the evening news is more likely to be exposed to the Hawaiian language than
someone who is less culturally involved. Such exposure may be conservative and
involve pronouncing simple terms and names of people and places, or, it could be
more intense such as learning traditional Hawaiian chants and being immersed in
conversations with fluent speakers.
People who are more culturally involved may be much more familiar with the
Hawaiian language. Their desired future state of language proficiency may be
reflected in their degree of “aspirational” cultural interest – they may imagine
themselves more proficient in the future, and thus display a high level of interest in
the present. As their competence in Hawaiian language increases, their involvement
in cultural activities may become more intense and perhaps even more varied. This is

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a reasonable assumption as Hawaiian language is used in virtually all Hawaiian
cultural activities to some degree. Bell and Kozlowski (2002, p. 4) refer to this as an
“adaptive response pattern” which can be described as demonstrating “persistence in
the face of failure, the use of more complex learning strategies, and the pursuit of
difficult and challenging material and tasks.” In other words, people develop a
pattern of responding to situations in ways that adapt to the context at hand. The
more people are involved, the more ready they are to adapt to contexts that are more
complex and challenging. As a result, their cultural self-efficacy rises.
Professional Development
The third and final finding informs the central issue at the crux of this
research: There is a strong association between professional development and the
successful retention of new cultural knowledge; and, cultural self-efficacy plays a
role in this experience. This affirms the researcher’s hypothesis posed in research
question 3.
The results of a pre-/post-survey indicated significant gains in learning by a
set of Kamehameha Schools staff who received cultural training using a self-paced,
online format. Their successful retention of new cultural knowledge affirms the
researcher’s proposition that staff’s gap in cultural knowledge can be addressed
through professional development. The positive correlation between cultural self-
efficacy and professional development suggests that participation in efforts that
increase cultural knowledge is associated with people’s heightened self-confidence
in cultural learning (Bandura, 1986; Clark & Estes, 2002). The general notion that

92
learning can occur through professional development may seem intuitive and not a
significant finding. However, given the survey data and anecdotal reports regarding
staff anxiety and low levels of confidence, and given the fact that the respondents in
both Study One and Study Two indicated very strongly that “encouraging and
enjoyable” professional development could raise their confidence level, this finding
is viewed by the researcher as particularly meaningful and as boding well for future
implications regarding both professional development and the raising of cultural self-
efficacy among Kamehameha Schools faculty and staff.
Ensuring an “encouraging and enjoyable” professional development
experience is consistent with social cognitive theory which asserts that people
perform better when they receive positive, and honest feedback; that is, the reduction
of unnecessary anxiety and the positive recognition of even slight gains heighten the
likelihood of successful learning (Bandura, 1986). The engagement of adult learners
in determining what and how they will learn is consisted with the basic assumptions
of andragogy. Valuing incidental learning, which is the learning of unanticipated
content in a spontaneous fashion, can be viewed as “encouraging and enjoyable” and
are held to be attributes of a successful adult learning experience (Rotter, 1966;
Knowles, 1980; Brookfield, 1986).
Limitations
Study One, which was based on data from approximately 730 respondents of
the Nohona Hawai‘i Interest Survey, was aligned to research questions 1 and 2. The
themes of research question 1 were cultural self-efficacy, cultural interest, and

93
cultural involvement. Each of these themes was represented in the survey in ways
that might present some measure of threat to internal validity.
Interpretations of Confidence/Comfort
Cultural self-efficacy was described as having “confidence/comfort” in
Hawaiian culture, which is widely open to interpretation. People might have very
different views of what makes them feel “confident” and may or may not associate
those same feelings with “comfort.”
Access, Availability and Opportunity
Cultural involvement in the survey was defined as participation in
organization-sponsored cultural activities. Given the range of employee job
descriptions, levels, and expectations across a variety of departments, divisions, and
locations, it must be considered that employees would have had different degrees of
access and availability regarding their involvement in cultural activities. For
example, teachers who are engaged with learners throughout the school day may
have a lower expectation to be “culturally involved” than those who have more
flexibility or control over their schedules. With respect to opportunity, an
elementary school division on one island might have hosted ten cultural events in a
year, while a community program on another island might have only been able to
organize three events for their staff throughout the year. The sporadic nature of these
opportunities needs to be considered when looking at the data on cultural
involvement.

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Interpreting Hawaiian Language Familiarity
Research question 2 dealt with Hawaiian language familiarity which was
defined using five different levels: (1) Not familiar (little to no exposure to/or use of
Hawaiian); (2) Introductory (occasional use of names and terms); (3) Familiar (able
to create simple sentences); (4) Proficient (able to function daily in the Hawaiian
language and carry on casual conversations with others); (5) Highly Proficient (able
to teach, translate and serve as a Hawaiian language resource. Depending on
people’s interpretation of the descriptors for each level, equally familiar respondents
could have selected different levels to identify their individual level of proficiency:
Some might have selected the low to moderate category, while others could have
identified themselves in the moderate to high category, thus possibly skewing the
results. However, there have been no reports or feedback suggesting that respondents
expressed confusion about the meanings of the language familiarity levels.
Size, Homogeneity, and Predisposition
Study Two was based on a sample of twenty-five participants whose pre-
/post-survey results were analyzed to address the hypothesis of research question 3
regarding the role of professional development in closing the cultural knowledge
gap. A sample of twenty-five participants is a relatively modest-sized group from
which to draw conclusions that are convincingly generalizable. However, such
conclusions can be used to affirm hypotheses, triangulate findings, and raise
important questions that may have future implications. In terms of homogeneity, it
could be argued that the Pauahi Legacy Online Training pilot attracted volunteers

95
who may have been predisposed to cultural learning, and thus they would be
expected to do well on the post-survey in comparison to a random group of
participants who might not have the same level of interest or motivation.
Notwithstanding, the 25-member sample did show statistically significant gains
between the pre- and the post-surveys indicating that there was clearly new
knowledge retention. As efforts move beyond the pilot phase, it is anticipated that a
series of Pauahi Legacy Online Training sessions will be offered across divisions
and possibly on different islands. As pre- and post-surveys continue to be
administered, the sample for data collection will increase and will involve a
significantly wider range of participants, both voluntary and non-voluntary. It will
be of value to see if the test scores are similar or different for cultural knowledge
retention by a larger sample of participants with varied levels of interest and
motivation.
Implications for Practice
The researcher has identified three primary implications that are tied directly
to the over-arching premise of exploring ways to raise the Hawaiian cultural self-
efficacy of staff and faculty at Kamehameha Schools. If cultural self-efficacy,
cultural involvement and cultural interest have a positive correlational relationship,
then efforts to: (1) increase involvement and (2) foster interest, may likely lead to
raised self-efficacy. Further, given that a group of adult learners was able to
demonstrate successful retention of new cultural knowledge gained from a
professional development activity, and indicators show that cultural efficacy played a

96
role in that experience, then efforts to (3) provide more culture-based professional
development activities may likely lead to raised cultural self-efficacy.
Increased Cultural Involvement
Increased cultural involvement will lead to raised cultural self-efficacy. With
approximately 44% of Nohona Hawai‘i Interest Survey respondents indicating a low
level of involvement (0 – 2/year) in organization-sponsored cultural activities, a
future organization-wide goal for divisional leaders and Human Resource managers
could be to set staff targets for increasing the level of cultural involvement
progressively over the next several years. To facilitate this increase, more cultural
activities would need to be offered, and staff at all position levels would need to be
able to take part in those activities. There would likely be budget and staffing
implications, as well as the need to deal with issues of time, priorities, etc. By setting
a minimum standard for staff involvement, and establishing an accountability
system, staff and administrators could track and monitor involvement at the
individual, divisional, and organizational levels.
Many would agree that high standards and an effective accountability system
are essential in managing a large workforce to become effectively involved in things
that really make a difference in realizing strategic outcomes, and achieving mission-
driven goals. At the same time, implications in the literature on andragogy and self-
efficacy, and analysis of the survey data regarding cultural involvement and cultural
interest suggest that people’s choice – their personal decision to act – may be an
important factor in cultural involvement. When people volunteer to become

97
involved, they are expressing interest, and are making a choice. They have an
internal locus of control regarding that decision and its potential impact on their
lives, and are affirming the basic principles of Social Cognitive Theory (Bandura
1994) which identify self-reflection, self-regulation, forethought, and the desire to
accumulate an inventory of successes, to raise confidence. When that locus of
control shifts externally, and people’s involvement is forced and no longer their
choice, it seems plausible that the absence of choice could adversely impact the level
of involvement. Perhaps future studies can provide more insight regarding the
relationship between voluntary and mandatory cultural involvement. Until then, it
would be judicious for professional development organizers to try to strike a balance
between holding people accountable to standards, and empowering people with the
freedom to become culturally involved and to grow their own cultural self-efficacy
and competence on their own terms.
Successful involvement strategies should be consistent with some of the basic
assumptions underlying andragogy: Knowles, Holton and Swanson (2005) point out
that adults learn best when what is being taught is relevant and is of immediate use.
Adults have rich life experiences that should be honored and tapped by activity
organizers in developing plans and agendas; further, adults tend to be self-directed
learners and should be allowed to “discover things for themselves” (Knowles, 1984;
Merriam, 2001, p. 5).

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Heightened Cultural Interest
Heightened cultural interest will lead to raised cultural self-efficacy. By
employing a variety of strategies that foster interest in Hawaiian language and
culture, the level of staff’s self-confidence in cultural learning and practice will
likely rise. The same strategies used to foster cultural interest can also be applied in
the effort to heighten involvement. Such strategies include workshops, clubs,
committees, fieldtrips, community service projects, online activities, sports activities,
guest speakers, documentary videos, and so forth. Administrators could decide to
take a conservative approach by employing interest-building strategies that are easily
worked into existing programs and activities, thus creating as little disruption as
possible. Or, a more aggressive implementation could involve the long-range
commitment of resources and staffing to develop cultural programming for the entire
organization.
Regardless of what implementation strategy is selected, there is no shortage
of cultural topics and areas of interest to consider. When asked about cultural
interest, 87% of Nohona Hawai‘i Interest Survey respondents indicated an interest in
learning about their native land. This includes traditional Hawaiian practices of
sustainability and the history of special, storied places. In addition, 92% expressed
interest in Hawaiian history and culture: History includes the ancestral migration of
early Hawaiians some two millennia ago, initial Western contact by Britain in 1778,
the monarchial years leading to the illegal overthrow of the Hawaiian Kingdom by
American businessmen in 1893, and the Hawaiian Renaissance of the 1960s -1970s.

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Culture was described on the survey as including Hawaiian language, customs and
traditions, hula, legends, fishing, taro farming, current events and issues, the future,
etc. By transforming both the educational and corporate landscapes, administrators
can create environments committed to raising cultural self-efficacy by increasing
staff’s cultural involvement and fostering interest in Hawaiian culture and language.
Professional Development
The more frequent and/or intense culture-based professional development
opportunities are, the greater the likelihood of narrowing or closing staff’s cultural
knowledge gaps which will then result in staff’s raised cultural self-efficacy. To this
end, Kamehameha Schools could make a long-range commitment to provide
resources, staff, and time to develop an organization-wide culture-based professional
development program. Such a program could be designed to help staff meet clearly
defined cultural competencies and language proficiencies. Preliminary steps could
include determining cultural standards for staff, developing a cultural curriculum
designed for successful adult learning, establishing an accountability system to track
and monitor staff completion of proficiencies, and creating a system for rewards and
incentives. Steps could be taken to ensure that the professional development
experience is “encouraging and enjoyable.” This is directly related to 84% of
respondents having affirmed in Study One and 100% in Study Two that such
qualities are helpful in creating an atmosphere conducive for raising one’s level of
cultural confidence/comfort. One particular professional development strategy that
could complement traditional workshops and classes is “informal observation.” Staff

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could be encouraged to informally observe the practice of Hawaiian culture by peers,
community members, and specifically identified cultural mentors who could offer
guidance and coaching. By providing choices for “encouraging and enjoyable”
activities under voluntary, non-threatening conditions, adults can successfully learn
vicariously by watching others model cultural behaviors in both work and learning
environments, and thereby raise their levels of cultural self-efficacy. The
implementation strategies for culture-based professional development are mutually
supportive of the efforts to foster cultural interest and increase cultural involvement.
A primary outcome of any professional development program would be the
overall positive impacts on organizational goals and outcomes. Peterson and Arnn
(2005) assert that employee productivity is directly related to self-efficacy and that
the expertise of the employee is foundational to the growth and success of the
organization. Therefore, a high sense of self-efficacy in general (as oppose to just
cultural self-efficacy in particular) has positive implications in all facets of the
organization.
Another rationale for the support of a professional development program is
the potential for transformational learning to occur. Kegan (2000) differentiates
between new knowledge that simply adds to what is known, and transformational
knowledge which changes one’s “way of knowing” – a shift in epistemological
paradigms. When learners are able to change their “meaning schemes,” that is, their
beliefs, attitudes and emotional reactions, and are led to question what they may have
previously taken for granted, transformative learning is taking place (Mezirow, 1991;

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Cranton, 1998). Hence, the establishment of an organization-wide cultural
professional development program can be seen as a transformation of
epistemologies: It can be an effort to develop “cultural intelligence” which involves
cognitive, affective, and behavior modification training to increase desirable
behavior and decrease undesirable behavior (Paige & Martin, 1996; Earley & Ang,
2003).
Such transformations have implications for teachers and their respective
learning environments: Butterfield (1994) and Kanaiaupuni (2004) point out that
teacher appreciation and understanding of the students’ culture is correlated with
success in academic achievement. Research by Stender (2010) and Lino (2010)
point to links between “cultural connectedness” (as determined by survey responses)
and academic success among Native Hawaiian children in public, charter, immersion
and private school settings. When teachers and staff encourage and model the use of
Hawaiian language, and affirm the value of Hawaiian practices and worldview, they
are allowing students to become “co-constructors of knowledge” in the classroom
and are helping them to make “rich connections” to their families and communities
(Belgarde, Mitchell, & Arquero, 2002, p. 43). Finally, Guskey (2000) underscores
that organizations are themselves contexts of culture that have their own sets of
values, beliefs and norms: Change can only happen when new values, beliefs and
norms are developed. In this light, an organization-wide cultural professional
development program could exist for these very simple purposes: To transform and
to bring about change.

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Future Research
The body of culture-related studies in education is varied and much of it
emergent. Its consists of multiculturalism on one end, and indigenous language
immersion on the other with a diverse range of theories and frameworks in between.
Over the course of this research, it was difficult to locate other studies with similar
contexts, variables, and inquiries. The operative theme in this study, cultural self-
efficacy, could not been located by the researcher in the context of culture-based
education. Rather, it appeared in the fields of healthcare, nursing and medicine and
often referred to the relationship between caregiver and patient. In this light, the
researcher recognizes a need for the continued exploration of cultural self-efficacy in
education, and especially for contexts where multiple cultures co-exist, and cultural
revitalization – and perhaps “cultural recovery” – are variables at play.
Student Cultural Self-Efficacy: The Learners
In view of the findings and implications of this study, the researcher
recognized the need to not only study the cultural self-efficacy of staff and teachers,
but to also explore the cultural self-efficacy of students. Due to circumstances of
history, Native Hawaiian children – the beneficiaries of Princess Pauahi Bishop’s
trust – come from a wide range of backgrounds, most of which can be characterized
as “local” (derived from the multi-ethnic island culture of Hawai‘i), and all of which
have been highly influenced and shaped by Western American culture. For many
Hawaiian families, there are strands of cultural continuity that have been maintained
over time, and many families are committed to, and are products of, the revitalization

103
movement generated by the Hawaiian cultural renaissance of the 1970s. Yet, the
Hawai‘i mainstream culture continues to be, for the most part, non-Hawaiian
(Kanahele, 1986a). The students that Kamehameha Schools educates either on its
campuses or out in the larger community are a reflection of this socio-cultural
makeup. Problematically, the Hawaiian cultural self-efficacy of students has not
been specifically identified as a discrete area of research. Therefore, it is
recommended that as cultural self-efficacy research continues for faculty and staff,
that the cultural self-efficacy of students becomes a serious path of inquiry for future
research at Kamehameha Schools. Further, the relationship between teacher cultural
self-efficacy and student cultural self-efficacy may profoundly inform a host of other
issues critical to the success of education for Native Hawaiian children.
Organizational Cultural Self-Efficacy: The Mission
The results of Study Two focused on the successful retention of new cultural
knowledge by a 25-member sample that was measured by pre-/post-surveys. It
would be far more informative if a larger sample of participants could be tested, and
if more intense and challenging content could be used. Additionally, it would be of
great value to test knowledge retention through a variety of professional
development mediums inclusive of online and in-person sessions, as well as through
the use of both highly structured and self-directed formats. Aligned with
Kirkpatrick’s (1994) third level, the researcher further recommends that a study of
knowledge application be considered – one that would be practical in terms of
resources and timing, and that could reveal some sense of the degree of behavioral

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change in students and staff over time. And finally, the researcher envisions the
need for a study of the relationship between student and staff cultural self-efficacy,
and the successful achievement of the mission of Kamehameha Schools – that is, an
application of results, Kirkpatrick’s fourth level of evaluation (1994). To the degree
possible, it would be immeasurably useful to know how efforts in cultural
revitalization and cultural self-efficacy render positive results at the institutional
level and longitudinally for beneficiaries of generations to come.
Conclusion
This study determined that a positive correlational relationship exists between
cultural self-efficacy, cultural involvement, cultural interest, and Hawaiian language
familiarity. Further, it determined that a positive relationship exists between
professional development and the successful retention of new cultural knowledge,
and that cultural self-efficacy plays a role in this experience. These determinations
enable the researcher to assert not only that it is possible to raise the cultural self-
efficacy of Kamehameha Schools faculty and staff, but that to a considerable degree,
it is already underway. With an eye towards tomorrow, the implications outlined in
this final chapter are envisioned as catalysts for social, cultural and political change.
The overarching premise for this research was to contribute in some way to
the cultural revitalization effort of the Native Hawaiian people. Their multi-
millennial Polynesian civilization which descends from an Oceanic heritage of long
distance seafaring, and the efficient transporting of island landscapes, was dealt a
severe blow with the advent of Western contact in the late 18
th
century. The current

105
efforts in revitalization are a 21
st
century response to the profound loss of culture,
language, land and political sovereignty experienced over the course of the last two
centuries. Founded by a princess who understood the power of education and
recognized the value of land, Kamehameha Schools first opened its doors in 1887.
Today, the community-wide efforts put forth by Kamehameha Schools – now a
significantly endowed private school system for Hawaiians that stewards just over
9% of Hawai’i’s land – show hopeful signs of positive change for the Hawaiian
people. Among those signs of change is the commitment of Kamehameha Schools to
strengthen Hawaiian language and revitalize a living Hawaiian culture.
In any organization, a commitment to change begins with leadership.
Therefore, an organization’s commitment to cultural change must begin with cultural
leadership. Leaders who are grounded in Hawaiian culture are rare even among
Hawaiians who live in Hawai‘i and who work for Kamehameha Schools. As Native
Hawaiians strive to grow and cultivate their own competent and culturally grounded
leaders for the future, the reality is that talented, excellent Western-minded, Western-
trained leaders (many of whom are of Hawaiian ancestry) may likely continue to
serve in places of leadership in Native Hawaiian communities and institutions over
the next generation. Based on the implications of this study, the researcher offers the
following ideas to both Native Hawaiian leaders, and leaders of Native Hawaiian
organizations, for their consideration: (1) While Western views of the world are
respected and valued, consider that Native Hawaiians have a unique view of the
world that specifically identifies them as Hawaiian, and which has enabled them to

106
thrive in their homeland for nearly two thousand years—cultural self-efficacy and
ultimately cultural revitalization involve honoring, valuing and promoting a
Hawaiian world view; (2) Cultural revitalization is about learning and living. While
this clearly involves the “conscious” learning of specific cultural information and the
“conscious” practice of cultural behaviors, it is also about normalizing Hawaiian
culture so that it becomes “unconscious” and spontaneous, and is more about a “way
of life” than simply accumulating knowledge or being an “expert.” Much of this
involves multiple generations of Native Hawaiians being allowed to gather and
interact naturally and spontaneously on their own terms simply to remember who
they are and to reaffirm their value and place in their own homeland. In this way,
Hawaiians themselves can raise their own cultural self-efficacy by being an authentic
cultural resource that informs curricula, shapes cultural professional development,
and perhaps even influences policy; (3) Be aware of the cultural developments and
happenings in the Hawaiian community and strive to be in step with the larger social
movement of Hawaiians as opposed to operating privately and independently.
Cultural involvement, interest, language familiarity and self-efficacy for both
Hawaiian and non-Hawaiian faculty and staff can be greatly enhanced by
meaningful, genuine interaction with the Hawaiian community—culture and identity
are critical for Hawaiians as they strive to survive and thrive in their homeland today.
It is in this light that the research, analysis, results and findings of this study
have meaning. The raising of cultural self-efficacy among faculty and staff enhances
the organization’s ability to meet its educational mission to ultimately advance the

107
condition of Native Hawaiians. It is the researcher’s hope that this study is able to
make some type of contribution in this regard, and that as a result, Native Hawaiians
are a little closer to realizing their desired future state of Hawaiian cultural vibrancy.

108
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APPENDIX A
KAMEHAMEHA SCHOOLS
HAWAIIAN CULTURAL VIBRANCY POLICY 740C
Purpose

This policy addresses Kamehameha Schools’ belief in the importance of revitalizing
and promoting Hawaiian cultural vibrancy in achieving its mission, and KS’s
commitment to Hawaiian cultural vibrancy among its leadership, staff, and learners
system wide, and other target audiences, as it creates, fosters, and promotes
educational opportunities to improve the capability and well-being of people of
Hawaiian ancestry, the L"hui Hawai‘i.

Policy
1. KS shall promote Hawaiian cultural vibrancy in program delivery and
outcomes and in the administration and operations of KS by focusing on
three specific areas of vibrancy:

Nohona Hawai‘i

KS will learn and practice the attributes of Nohona Hawai‘i, a living, vibrant
Hawaiian way of life – one that embodies a kuana ‘ike Hawai‘i (a Hawaiian
world view), expresses a sense of pili ‘uhane (spirituality), values launa
(social interaction and relationships) and is characterized by a spirit of
‘olu‘olu (kindness) and ho‘okipa (hospitality).

‘Ike Hawai‘i

KS will value, cultivate, nurture, perpetuate and apply ‘Ike Hawai‘i,
Hawaiian knowledge and understanding, in ways that honor the depth and
breadth of its many forms and expressions within our Hawaiian way of life.

‘!lelo Hawai‘i

KS will cultivate, nurture, perpetuate, honor, and engage in the proper and
regular use of ‘'lelo Hawai‘i – the native language of its founder and
beneficiaries. Kamehameha Schools understands and believes that the
revitalization of ‘'lelo Hawai‘i is critical in order for the Native Hawaiian
way of life to survive and thrive in perpetuity.

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2. In support of Hawaiian cultural vibrancy, all levels of KS leadership will:
• Be expected to plan and manage their own personal Hawaiian cultural
growth and self-development;
• Ensure that there are opportunities for learning and practicing Hawaiian
culture for all staff.

Reporting

Levels of Hawaiian cultural vibrancy will be assessed and reported annually to the
CEO and Trustees in the following ways and within the following context:

In KS’ efforts to stimulate and maintain Hawaiian cultural vibrancy within a diverse
range of work and learning environments and contexts, it is important to consider the
types of information that would be meaningful to report, as well as the application of
a kuana ‘ike Hawai‘i, a Hawaiian cultural world view, in drawing conclusions
regarding the reported information. The effort of cultural revitalization is not an
exact science; it requires an encouraging atmosphere and an environment rich with
opportunities for Hawaiian cultural learning and practice. It is often less prescriptive
and more spontaneous and organic. With this in mind, the following is a basic list of
indicators in the reporting process:

1. Information from Nohona Hawai‘i Data Base (e.g., number of activities for
cultural learning and practice, % participation measured by numbers of
participants compared to relevant staff numbers per division, group,
organization, etc.).

2. Achievement of divisional and/or departmental Hawaiian cultural goals (long
and short term).

3. Activity generated through the Keaukahi Initiative (e.g., diversity of content
and activities, ability to address different levels of understanding, activities
that address the three vibrancy areas of Nohona Hawai‘i, ‘Ike Hawai‘i and
‘'lelo Hawai‘i, as well as the five strategic themes – ‘'lelo Hawai‘i, Launa,
Kamehameha Ahupua‘a, Ho‘#la L"hui, Aloha ‘(ina, etc.).

4. Results of staff surveys (formal and informal) that measure:

• Staff’s assessment of the Hawaiian cultural character of their
work/learning environment;
• Staff’s self-assessment of growth in Hawaiian cultural learning and
practice;

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• Staff’s interest and level of participation in cultural activities internal and
external to KS.

Definitions
Nohona Hawai‘i: A Hawaiian way of life, or living Hawaiian culture.

‘Ike Hawai‘i: Hawaiian knowledge and understanding.

Hawaiian cultural vibrancy: The relative state of Hawaiian cultural health and well-
being as indicated by the frequency, intensity, richness, authenticity and
pervasiveness of Hawaiian language use, cultural practices, and the application of a
Hawaiian world view.

Hawaiian World View: Hawaiian perspectives of life and the world based on
spirituality, ancestral wisdom and knowledge, history, values and future aspirations.

121
APPENDIX B
NOHONA HAWAI&I INTEREST SURVEY 2011
Nohona Hawai‘i Interest Survey 2011 www.ksbe.edu
1. Nohona Hawai‘i Interest Survey

The purpose of the Nohona Hawai‘i Interest Survey is to seek information and
guidance from Kamehameha Schools’ staff regarding the collective effort to develop
support systems for cultural vibrancy as embodied in Nohona Hawai‘i.

Ho‘okahua, Hawaiian Cultural Development Office, will use the survey results to
help guide and shape current cultural staff development programs and initiatives.
Participants are encouraged to use survey responses to inform their work. For
example, survey data may be used to:
- plan staff development activities around areas of high interest
- inform the budgeting process
- guide goal-setting

1. Please indicate your Group/Division:

Administration
Campus Strategic & Academic
Affairs
Chief Executive Office
Community Relations &
Communications
Community Education
Implementation
Compliance Division
Education/KS Kap"lama
Education/KS Maui
Education/KS Hawai'i
Endowment
Finance & Facilities
Ho'okahua - Office of Hawaiian
Culture Development
Internal Audit
Ke Ali'i Pauahi Foundation
Legal Services
Office of the Trustees
Strategic Planning & Implementation

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2. Gender:

Female
Male

3. Age:

18 - 30
31 - 45
46 - 60
61 – Above

4. Please check the category that best describes your position:

Leadership/Management/Supervisory
Faculty/Instructor
Education Staff (e.g., counselor, librarian, ed assistant, etc)
Non-education Staff

5. Are you a graduate of Kamehameha Schools?

Yes
No

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6. Years of work at KS:
1 - 5
6 - 10
11 - 20
21 - 30
31 - 40
41 – Above

7. How would you describe your Division's/Campus' degree of support of Hawaiian
culture (Nohona Hawai'i, ''lelo Hawai'i, 'Ike Hawai'i, etc.)?

Very high High Moderate Low Not at all N/A
Allows for
staff
participation
in cultural
activities

Allows for staff
participation in
cultural activities
Very high

Allows for
staff
participation in
cultural
activities High

Allows for
staff
participation
in cultural
activities
Moderate

Allows for
staff
participation
in cultural
activities Low

Allows for
staff
participation
in cultural
activities Not
at all

Allows for
staff
participation
in cultural
activities
N/A
Allocates
resources for
cultural
development

Allocates
resources for
cultural
development Very
high

Allocates
resources for
cultural
development
High

Allocates
resources for
cultural
development
Moderate

Allocates
resources for
cultural
development
Low

Allocates
resources for
cultural
development
Not at all

Allocates
resources for
cultural
development
N/A
Uses cultural
concepts in
program
development

Uses cultural
concepts in
program
development Very
high

Uses cultural
concepts in
program
development
High

Uses cultural
concepts in
program
development
Moderate

Uses cultural
concepts in
program
development
Low

Uses cultural
concepts in
program
development
Not at all

Uses cultural
concepts in
program
development
N/A
Organizes
Hawaiian
cultural
activities for
staff

Organizes
Hawaiian cultural
activities for staff
Very high

Organizes
Hawaiian
cultural
activities for
staff High

Organizes
Hawaiian
cultural
activities for
staff Moderate

Organizes
Hawaiian
cultural
activities for
staff Low

Organizes
Hawaiian
cultural
activities for
staff Not at all

Organizes
Hawaiian
cultural
activities for
staff N/A

Other (please specify)

124
8. It would be helpful to have more access to cultural support and expertise.

Strongly Agree
Agree
Neutral
Disagree
Strongly Disagree

9. I see value in some type of alignment among cultural initiatives throughout the
organization.

Strongly Agree
Agree
Neutral
Disagree
Strongly Disagree

10. Cultural enrichment and learning opportunities for staff that are encouraging and
enjoyable can raise my level of confidence/comfort.

Strongly Agree
Agree
Somewhat Agree
Disagree
Strongly Disagree

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11. Please rate your level of confidence/comfort regarding Hawaiian culture and
language:

Very confident/comfortable
Confident/comfortable
Somewhat confident/comfortable
Not confident/comfortable but open to learning
Not confident/comfortable

12. My personal involvement with KS-organized cultural learning activities last year
was:

10 or more
6 to 9
3 to 5
1 to 2
0

13. In deference to people's busy schedules, what months of the year are LEAST
PREFERABLE for cultural staff development offerings? (Please check all that
apply)

January
April
July
October
February
May
August
November
March
June
September
December

126
14. In deference to people's busy schedules, what times of day are LEAST
PREFERABLE for cultural staff development offerings? (Please check all that
apply)

8:00 am - 10:00 am
2:00 pm - 4:00 pm
10:00 am - 12:00 pm
No preference
12:00 pm - 2:00 pm

15. Would you and your colleagues be interested in cultural staff development
offerings held during the: (Please check all that apply)

Late Afternoon
Evening
Weekend
Not Interested

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Nohona Hawaii Interest Survey 2011 www.ksbe.edu
2. ‘!lelo Hawai‘i - Hawaiian language

Kamehameha Schools understands and believes that the revitalization of ‘'lelo
Hawai‘i is critical to strengthening Hawaiian Identity and ensuring that the Native
Hawaiian way of life will survive and thrive in perpetuity. In that light, KS will
cultivate, nurture, perpetuate, honor and engage in the regular use of ‘'lelo Hawai‘i-
the native language of its founder and beneficiaries.

1. To better assist KS in providing cultural enrichment programs for staff, please
check the category that best describes your familiarity with the Hawaiian language.

Not Familiar - Little to no exposure and/or use of Hawaiian.
Introductory - Occasional use of names and terms.
Familiar - Able to create simple sentences.
Proficient - Able to function daily in the Hawaiian language and carry on
casual conversations with others.
Highly Proficient - Able to teach, translate and serve as a Hawaiian language
resource.

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Nohona Hawai‘i Interest Survey 2011 www.ksbe.edu
3. Kamehameha Ahupua‘a

Kamehameha Schools is an ‘Ohana, a unified interdependent network, whose
members contribute daily to the realization of our mission. In that light, KS promotes
opportunities for staff members to better understand the Kamehameha organizational
landscape and the roles and relationships that exist within it.

1. How valuable is understanding the roles and relationships of other KS
campuses/divisions/departments?

Highly valuable
Valuable
Somewhat valuable
Not valuable

129

Nohona Hawai‘i Interest Survey 2011 www.ksbe.edu
4. Aloha ‘"ina

1. Kamehameha Schools believes that ancestral perspectives of land stewardship are
universal and inspire a sense of collective responsibility that begins with our island
home and extends beyond to the larger planet. Therefore, Kamehameha Schools as a
Hawaiian organization embraces traditional concepts to promote conservation,
resource management and the continued nurturing of our ancestral connections with
the land.

1. How interested are you in Hawaiian concepts of sustainability?

Very interested
Interested
Somewhat interested
Not interested

2. How interested are you in Hawaiian concepts of resource management?

Very interested
Interested
Somewhat interested
Not interested

3. How interested are you in learning about Wahi Pana/Storied Places of Hawai‘i?

Very interested
Interested
Somewhat interested
Not interested

130

Nohona Hawai‘i Interest Survey 2011 www.ksbe.edu
5. Aloha ‘"ina

2. KS is committed to improving Hawaiian capability and well-being in ways that
empower Native Hawaiians and that ensure the vibrancy of Hawaiian society in
perpetuity. Therefore, KS will promote expressions of Hawaiian patriotism and
opportunities to educate staff regarding Hawaiian land issues and efforts towards
self-determination.

1. How interested are you in Native Hawaiian political issues?

Very interested
Interested
Somewhat interested
Not interested

2. How interested are you in Native Hawaiian land/water rights?

Very interested
Interested
Somewhat interested
Not interested

3. How interested are you in learning about different forms of self-determination for
Hawaiians?

Very interested
Interested
Somewhat interested
Not interested

131

Nohona Hawai‘i Interest Survey 2011 www.ksbe.edu
6. Ho‘#la L$hui

KS believes that its mission can be most effectively realized by a workforce that is
committed to the revitalization of the Hawaiian people. To help facilitate that
commitment, Kamehameha Schools will provide opportunities to learn about
Hawaiian history and culture, and the Hawaiian Experience.

1. How interested are you in learning about Native Hawaiian health issues?

Very interested
Interested
Somewhat interested
Not interested

2. How interested are you in learning about Hawaiian history and culture?

Very interested
Interested
Somewhat interested
Not interested

132
3. What particular period of history are you interested in?
(Please check all that apply)

Ancestral Hawaiian History (pre-western contact)
Kingdom History (Kamehameha I – Lili‘uokalani)
Overthrow - World War II
World War II - Hawaiian Renaissance
Hawaiian Renaissance (1960s - present)
Kamehameha Schools' History
Archeology of Hawai‘i

Other (please specify)

4. What particular area of Hawaiian culture are you interested in? (Please check all
that apply)

Traditional Hawaiian Society
Spiritual Beliefs and Practices
Hula and Mele
Wayfinding/Polynesian Heritage
Contemporary Hawaiian Life

Other (please specify)

133

Nohona Hawai‘i Interest Survey 2011 www.ksbe.edu
7. Launa - Socializing

Kamehameha Schools understands the importance and benefits of a workforce
consisting of people who care for one another and nurture meaningful relationships.
Therefore, KS is committed to creating opportunities and developing environments
where people and relationships are valued and celebrated.

1. How valued is launa (socializing and relationship building) in your
Campus/Division?

Highly valued
Valued
Somewhat valued
Not valued

134
APPENDIX C
PAUAHI LEGACY ONLINE TRAINING PRE-SURVEY
# ___________________________________

1. Did you take the online Nohona Hawai‘i Interest Survey in April (circle):

Y N

2. Group/division: ________________________________________________

3. Gender (circle): M F

4. Age (circle): 18-30 31 – 45 46 – 60 61 – Above

5. Please check the category that best describes your position (check):

_________ Non-education staff
_________ Faculty/Instructor
_________ Leadership/Management/Supervisor
_________ Education Staff (e.g., counselor, librarian, educational
assistant, etc.).

6. Are you a graduate of Kamehameha Schools (circle)? Y N

7. Years of work at Kamehameha Schools (circle):

1 – 5 6 - 10 11 - 20 21 - 30 31 – 40 41 or more

8. Please rate your level of confidence/comfort regarding Hawaiian culture. (Circle)

Very high High Moderate Low Very low

135
9. Cultural enrichment and learning opportunities for staff that are encouraging and
enjoyable can raise my level of confidence/comfort regarding Hawaiian culture.
(Circle)

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

10. Please rate your level of confidence/comfort regarding Hawaiian language. (Circle)

Very high High Moderate Low Very low

11. Describe your familiarity with Hawaiian language (check):

_______ Not familiar – Little to no exposure to and/or use of Hawaiian
_______ Introductory – Occasional use of names and terms
________ Familiar – Able to create simple sentences
________ Proficient – Able to function daily in the Hawaiian language
and carry on casual conversations with others
________ Highly Proficient – Able to teach, translate and serve as
Haw’n lang. resource

12. On what date was Bernice Pauahi P"k$ born? ___________ , ____________

13. Who were Pauahi’s parents? __________________ & _________________

14. Who was Bernice Pauahi’s great-grandfather? _________________________

15. Where did Pauahi attend school? ___________________________________

16. Who assisted Pauahi with creating her legacy? ________________________

17. Approximately how many acres did Pauahi endow? _____________________

136
18. When did the Schools begin instruction? (circle)

1887 1897 1899

19. In what section of her will did Pauahi establish Kamehameha Schools?
(circle)

9
th
11
th
13
th
15
th

20. KS is the largest private landholder in Hawai&i (circle): T F

21. Approximately how many Native Hawaiian learners are served beyond the
three campuses each year? _________________________________

22. Approximately what percentage of Hawai‘i’s land belongs to KS? ________

137
APPENDIX D
PAUAHI LEGACY ONLINE TRAINING POST-SURVEY

# ___________________________________

1. I know more about Hawaiian culture today than I did a year ago. (circle)

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

2. I expect to know more about Hawaiian culture a year from now than I do today.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

3. I encourage colleagues to learn more about and participate in Hawaiian culture.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

4. Staff development can help raise my competence in Hawaiian culture/language.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

5. I feel gratified when I know the meanings of Hawaiian words.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

6. If I have difficulty pronouncing Hawaiian words, I keep trying until I get it.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

138
7. I put in the proper diacritical marks (‘okina/kahak#) when I write/type Hawaiian.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

8. Over time, I could be an intermediate level speaker of Hawaiian with regular
staff development training.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

9. A culturally-grounded workforce can significantly enhance Kamehameha
Schools’ efforts to achieve its mission.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

10. Common knowledge about Pauahi among all KS employees is meaningful
and appropriate.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

11. The likelihood of my applying most or all of this information over the next
year is high.

Strongly Agree Somewhat Disagree Strongly
Agree Agree Disagree

12. On what date was Bernice Pauahi P"k$ born? ___________ , ____________

13. Who were Pauahi’s parents? __________________ & __________________

14. Who was Bernice Pauahi’s great-grandfather? ________________________

139
15. Where did Pauahi attend school? ___________________________________

16. Who assisted Pauahi with creating her legacy? ________________________

17. Approximately how many acres did Pauahi endow? ____________________

18. When did the Schools begin instruction? (circle) 1887 1897 1899

19. In what section of her will did Pauahi establish Kamehameha Schools?
(circle)

9
th
11
th
13
th
15
th

20. KS is the largest private landholder in Hawai&i (circle): T F

21. Approximately how many Native Hawaiian learners are served beyond the
three campuses each year? _________________________________

22. Approximately what percentage of Hawai‘i’s land belongs to KS? _________

Abstract (if available)

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Asset Metadata

Creator Fong, Randie Kamuela (author)

Core Title Raising cultural self-efficacy among faculty and staff of a private native Hawaiian school system

School Rossier School of Education

Degree Doctor of Education

Degree Program Education (Leadership)

Publication Date 04/05/2012

Defense Date 02/25/2012

Publisher University of Southern California (original), University of Southern California. Libraries (digital)

Tag adult learning,cultural revitalization,cultural self-efficacy,Hawaiian culture,Kamehameha Schools,OAI-PMH Harvest,professional development,self-efficacy,social cognitive theory

Language English

Contributor Electronically uploaded by the author (provenance)

Advisor Sundt, Melora A. (committee chair), Cole, Darnell G. (committee member), Picus, Lawrence O. (committee member)

Creator Email rafong@ksbe.edu,randie.fong@gmail.com

Permanent Link (DOI) https://doi.org/10.25549/usctheses-c3-2207

Unique identifier UC11288175

Identifier usctheses-c3-2207 (legacy record id)

Legacy Identifier etd-FongRandie-568.pdf

Dmrecord 2207

Document Type Dissertation

Rights Fong, Randie Kamuela

Type texts

Source University of Southern California (contributing entity), University of Southern California Dissertations and Theses (collection)

Access Conditions The author retains rights to his/her dissertation, thesis or other graduate work according to U.S. copyright law. Electronic access is being provided by the USC Libraries in agreement with the a...

Repository Name University of Southern California Digital Library

Repository Location USC Digital Library, University of Southern California, University Park Campus MC 2810, 3434 South Grand Avenue, 2nd Floor, Los Angeles, California 90089-2810, USA