Native Hawaiian Student Services (NHSS) at the University of Hawaiʻi at ����ԴDz� hosted a May 1 campus event, held on a day widely recognized as “Lei Day” across Hawaiʻi, inviting students to look beyond the beauty of lei and reflect on its deeper cultural significance. The free event featured hands-on workshops and a first-ever lei panel, all centered on one message: lei is more than decoration.

“We want students to understand that lei is not surface level,” said Jordan Kalawaiʻa Nunies, NHSS Program and research assistant, and event organizer. “Lei is not purple orchids that could be bought at the grocery store. It’s a medium that connects people to ʻāina, akua, moʻomeheu.”

Hands-on learning

Throughout the day, students took part in a range of lei-making workshops designed for all experience levels.

Participants created lei from fresh plants, explored crochet techniques and tried their hand at the growing trend of “forever lei” which can be made from materials such as clay, paper and other creative mediums.

Living tradition

A highlight of the event was the inaugural lei panel, featuring three ������Ƶ ����ԴDz� students recognized as loea in their respective practices, specializing in lei made from lāʻau (plants), hulu (feathers) and pūpū (shells).

Among them was Kekai Paracuelles, a graduate student in Hawaiian studies, whose journey with lei pūpū began on the shores of Waialua.

Raised on ��ʻ�����’s North Shore, Paracuelles grew up doing many activities at the beach with his ʻohana, which included gathering shells. His deeper interest took hold in high school after noticing what he thought was a flower lei on a Nā Palapalai album cover, only to realize it was intricately crafted from shells.

That moment led him to research Niʻihau-style lei pūpū and eventually connect with master practitioners, including ʻAwapuhi Kahale. Over time, those connections deepened. He would then meet members of the Kanahele ʻohana, including the grandchildren of the late lei master and Niʻihau matriarch Mama Ane, who shared their lei knowledge. He now refers to them as his hānai ʻohana Niʻihau (Niʻihau family).

For Paracuelles, learning lei pūpū became less about the craft and more about the relationships it created.

“It’s really that strong pilina now that I have with the ʻohana… it’s not even most of the time about pūpū, it’s just spending time together,” Paracuelles said. “There’s so much aloha I have for them, I would do anything for them.”

Student impact

Hope Matsumoto, a ������Ƶ ����ԴDz� graduate student in English, said the lei panel featuring Paracuelles, Uluwehi Ah Choy and Tehina Kahikina left a lasting impression. Hearing directly from the student practitioners gave her a deeper appreciation for the connection between people and environment.

“I appreciated their ability to really kilo their environments and to build these relationships with their ʻāina,” Matsumoto said. “It showed me how much intention it takes to rebuild that pilina with our environments.”

For students, the event offered more than new lei making skills, it deepened their understanding of place and practice.

An innovative mass-timber public space designed for the Kakaʻako Ma kai shoreline was presented by University of Hawaiʻi at Mānoa students at the 2026 International Mass Timber Conference in Portland, Oregon. “The Hale” integrates Indigenous architectural principles with modern sustainable materials to propose a new model for public gathering spaces in Honolulu.

The project was originally developed in a first-semester graduate design studio by architecture students Edwin Sun, Jayden Uowolo and Dylan Martos. Reimagining the traditional Hawaiian “place of shelter” as a contemporary civic space, the design adapted cross-laminated timber and glue-laminated timber systems for long-term performance in tropical marine environments.

“I’m incredibly grateful for the opportunity to present my team’s work at the International Mass Timber Conference and represent the School of Architecture,” said Uowolo. “This experience pushed me to think more deeply about how traditional Pacific Island ideas can shape contemporary design, while also connecting me with a global community of designers, builders and thinkers. I left with a stronger understanding of how culture, material systems and industry all connect in the making of architecture.”

Addressing coastal challenges

The project addressed coastal challenges by elevating the structure to mitigate projected sea-level rise, storm surges and salt exposure. It also incorporated climate-specific durability strategies such as marine-grade coatings, protected steel connections and rainscreen façades integrated with cross ventilation.

Supported by School of Architecture Dean Mo Zell and guided by professors Ben Parker and Ho Kyung Lee, the students’ research also explored using locally harvested softwoods to strengthen regional supply chains and reduce transportation-related carbon emissions.

“Opportunities like this are so valuable to students,” said Parker. “They give them early exposure to the critical topics professional architects are discussing, and provide chances to network and connect with firms as they plan their own future careers. These events also enrich the school and the profession, as the exchange helps everyone to integrate education and research with real-world concerns.”

Kaiwipunikauikawēkiu Punihei Lipe, who directs the University of Hawaiʻi , is stepping into a new role. A prominent leader in advancing Hawaiʻi-grounded initiatives across the 10-campus system for more than two decades, Lipe has been selected as the new poʻo kula (head of school) at Ke Kula ʻo Kamehameha ma Kapālama (Kamehameha Schools Kapālama), where she will support and serve students and educators across the K–12 campus.

Her ������Ƶ service spans key leadership roles having also served as director of the , and director of ������Ƶ ����ԴDz�’s .

“������Ƶ has always held a special place in my life,” said Lipe, a graduate of ������Ƶ ����ԴDz� and Kamehameha Schools. “This community raised me, and it has been the greatest honor of my professional life to work alongside all of you. ������Ƶ nurtured my growth and strengthened my commitment to ʻike kūpuna (ancestral knowledge), to ʻāina (land), and to the relationships that guide our work. In many ways, Kamehameha Schools also shaped my early journey, and at this moment, it is deeply meaningful to return and step into this leadership kuleana (responsibility).”

Related ������Ƶ News stories:

• Punihei Lipe selected to lead systemwide Native Hawaiian initiative, July 23, 2024
• Oli, mele, kuleana guide ������Ƶ ����ԴDz� annual summit, January 22, 2026
• Rebuilding pilina: 2nd annual summit advocates racial healing, January 23, 2024

Rooted path

At ������Ƶ, Lipe earned a PhD in and a bachelor’s degree in Hawaiian studies. She also earned a master’s in counseling psychology at Chaminade University of Honolulu. Lipe’s work at ������Ƶ has spanned campuses, helping integrate ʻike Hawaiʻi (Hawaiian knowledge) across strategic plans, campus culture, programs and initiatives. Her leadership is grounded in building authentic relationships and connections.

“Punihei has made a lasting impact across our ������Ƶ campuses, helping to center ʻike Hawaiʻi in meaningful ways that will continue to shape our university for years to come,” said ������Ƶ President Wendy Hensel. “Her leadership is characterized by humility, deep aloha, and genuine care for our students and communities. In my time working alongside her, she helped deepen my understanding of ʻike kūpuna, our responsibilities to ʻāina, and the importance of connection in all that we do.”

Work continues

The office that Lipe has built will continue the work of advancing ������Ƶ’s active commitment to becoming grounded and reflective of Hawaiʻi. The team she has trained and mentored is well-prepared to support and continue this endeavor as a permanent leader for the office is identified in the coming months.

Lipe will remain in her current role through the end of May to ensure a smooth transition, before stepping into her new role at Kamehameha Schools on June 15.

University of Hawaiʻi at Mānoa Professor has been selected as dean of with his appointment set to take effect on July 1, 2026, following notice at the next Board of Regents’ meeting in April. Hawaiʻinuiākea is the only Indigenous-serving college at a Research I–designated university in the U.S.

“Kamana brings a combination of intellectual rigor, cultural grounding and visionary leadership,” said ������Ƶ Mānoa Interim Provost Vassilis L. Syrmos. “His work shows how ancestral wisdom can guide innovative solutions to today’s most pressing challenges. As a scholar, teacher and convener, he inspires our students while helping position the University of Hawaiʻi as a place where Hawaiian knowledge not only thrives, but leads the way in shaping a more sustainable future for our islands and beyond.”

Beamer, the inaugural Dana Naone Hall Endowed Chair in Hawaiian Studies, Literature, & the Environment, is director of within Hawaiʻinuiākea. He also holds a faculty appointment at the William S. Richardson School of Law through the . His research focuses on governance, land tenure and Native Hawaiian resource management.

Beyond scholarship, Beamer has helped shape some of the university’s most visible public conversations around land stewardship and justice. He founded and leads the annual Piʻo Summit, hosted by ������Ƶ Mānoa, which brings together community leaders, scholars, policymakers and students to explore solutions for ʻāina restoration, stewardship and the return of lands to community care. The summit has become a signature gathering at the university, highlighting how traditional Hawaiian knowledge, policy and contemporary science can work together to address Hawaiʻi’s environmental and social challenges.

“Hawaiʻinuiākea has provided me with such an incredible foundation and the tools to advance ancestral knowledge and regenerative values at home and across our world,” Beamer said. “I am profoundly honored to build upon the successes of our school and community to navigate a course toward aloha and abundance for our students and ʻāina, even in these challenging times. I can’t wait to get to work!”

Scholarship, service

Beamer is also a prolific author whose work explores Hawaiian sustainability and governance. His books include Waiwai: Water and the Future of Hawaiʻi (2025), Islands & Cultures: How Pacific Islands Provide Paths toward Sustainability (2022), and No Mākou Ka Mana: Liberating the Nation (2014).

From 2022 to 2024, Beamer served as a founding member of the Mauna Kea Stewardship Oversight Authority. He also served two terms on the Hawaiʻi State Commission on Water Resource Management, where he helped restore water flow to 45 streams across Hawaiʻi and pressed the U.S. Navy to address fuel contamination of the aquifer at Red Hill.

More on Beamer

Beamer has served as director of ʻāina-based education at Kamehameha Schools, which helped prepare him for an ongoing role as director of Stanford University’s First Nations Futures Institute, a development program for Indigenous leaders. He comes from a long line of highly acclaimed educators, composers and musicians in Hawaiʻi, including his great-great-grandmother, legendary Hawaiian composer Helen Desha Beamer, and is the only grandchild of Winnona Kapuailohiamanonokalani Desha Beamer. “Aunty Nona” was a revered kumu hula, author, educator and activist. In 2008, the ������Ƶ Board of Regents awarded her a posthumous Regents’ Medal of Distinction.

Graduate students in the (DPHS) at the University of Hawaiʻi at ����ԴDz� enrolled in are helping tackle some of Hawaiʻi’s most pressing health challenges, including issues related to maternal health, cultural responsiveness in data collection and fall prevention. Their community-engaged research was recently highlighted at the department’s annual Hōʻike (exhibit) in December.

Modeled after a professional academic conference, the Hōʻike, now in its 10th year, highlights student projects developed through partnerships with community organizations. Students work in teams to translate health promotion theory into practice—building relationships, conducting interviews, analyzing qualitative data and sharing findings grounded in community perspectives.

Guided by faculty Jane Chung-Do and David Stupplebeen, students collaborate directly with local partners to address pressing public health priorities.

“Student projects like these help connect students with the community, provide meaningful contributions to the work of community-based organizations, and help perpetuate the vision and mission of the Department of Public Health Sciences,” said Stupplebeen.

Partnerships that make an impact

The community partners of the Fall 2025 semester included ,, , and . Student projects examined a wide range of topics from factors related to delayed prenatal care among Native Hawaiian and Pacific Islander women to coalition engagement in fall prevention efforts and expanding training pathways for Native Hawaiian healthcare practitioners.

For many students, the Hōʻike marked their first formal research presentation, strengthening skills in collaboration, analysis and professional dissemination.

“Having the opportunity to work so closely with a community of practice allowed me to uplift their values during this project, all while reflecting on my own position as a researcher,” said Shanda Shamela Delos Reyes, a graduate student in the course. “The hōʻike itself was a practice of reciprocation, allowing us to share the community’s data back to them.”

“This invaluable learning opportunity is made possible by the dedication of our community partners. We are deeply grateful for their tireless service to Hawaiʻi and for welcoming our students into their vital work,” said Chung-Do.

“The students approached the project with diligence and professionalism, and delivered valuable data that will guide us in designing and implementing effective interventions for our members and the broader community,” said Lucie Tam, clinical coordinator, Quality & Performance Improvement, Quality Management at HMSA. “We look forward to partnering again on future initiatives!”

The Hōʻike reflects DPHS’ continued commitment to experiential learning, community engagement and advancing health equity statewide.

This article by Assistant Specialist in the College of Education at the University of Hawaiʻi at ����ԴDz� Kahea Faria was first published in .

The growth of the Hawaiian Language Immersion Program from its inception to now is a sign that more of our people in Hawaiʻi are turning to the language, culture, and history of our land and the education that is meant to embody it and facilitate the transmission of this knowledge to our children. For most families, this is the primary means of accessing this knowledge, and as such, it represents a public necessity, not a discretionary option.

While this growth has been encouraging, it has also revealed gaps in the structural foundation of the program. Most Hawaiian language immersion programs remain housed within predominantly English-medium schools, with a few stand-alone K–12 programs statewide and even fewer P–12 programs.

These environments are essential, as they create at least one sustained domain in which Hawaiian can function as the sole language of instruction. This model is not intended to produce monolingual speakers, but rather to strengthen pathways toward genuine bilingualism. Consequently, parents within Hawaiian Language Immersion Programs are increasingly advocating for the establishment of P–12 programs in each school district.

Recent efforts to expand access to advanced Hawaiian language instruction—such as online coursework offered through ������Ƶ Maui College – along with financial support for teacher candidates from sources such as Kamehameha Schools’ Hookawowo Scholarship, the Hawaiʻi Community Foundation, and the State of Hawaiʻi’s Grow Our Own (GOO) Teachers, have helped to address these challenges.

Despite these efforts, the sustained growth of the program depends on continued investment in teacher preparation. For those who are interested, as well as those who are seeking a meaningful way to support our community through Hawaiian language, history, and culture, please contact either of the Hawaiian Language Immersion teacher preparation programs at the University of Hawaiʻi at Hilo or at the University of Hawaiʻi at Manoa.

Finally, the rapid growth of the Hawaiian language immersion program should be addressed in the same manner as those of any thriving public school setting—by being adequately resourced and supported in its expansion, rather than constrained by regulatory frameworks that inhibit development.

The state should take a proactive role in planning for a future that includes P–12 Hawaiian Language Immersion Program schools in every district statewide. Anything less constitutes a disservice to the community and stands in opposition to the program’s purpose and intent to revitalize Hawaiian language, culture and history in Hawaiʻi.

Ke ao ia nei ka naauao, auhea mai nei la hoi ke kahua o ka pono?

Challenging the traditional approach to pregnancy care which focuses solely on mothers’ behaviors, new research from the ������Ƶ ����ԴDz� and international partners highlights the significant and often underrecognized role of fathers’ health and well-being in shaping pregnancy and child outcomes. The study was recently published in .

“The more we look, the more we find important contributions from fathers, including many factors traditionally believed to be solely the responsibility of the pregnant person, such as weight status, substance use or being an older parent,” said Jonathan Huang, lead author of the study and assistant professor at the in the . “In some cases, paternal contributions are even larger than their maternal counterparts and several are related intergenerationally to the fathers’ own upbringing.”

A framework for preconception health

This transdisciplinary review uses evidence from biological, behavioral and social sciences to create a framework for men’s role in preconception health. The findings show that a man’s early life experiences—including stress, physical and mental health, environment and education—influence his health during reproductive years. These factors can, in turn, affect his partner’s health and health behaviors (such as prenatal care) before and during pregnancy, as well as having direct biological effects on the developing infant.

The research addresses ethical concerns, noting that placing all responsibility for a child’s future health on the birthing parent reinforces gender biases. Furthermore, the researchers emphasize that racism and colonialism have disrupted family and community roles for many Black and brown men, creating barriers to addressing their health needs. This disruption underscores the need for culturally grounded approaches, which are particularly effective for Native Hawaiian and Pacific Islander men.

“Policies and programs are needed to strengthen family and community bonds while centering the health and well-being of ����Ա� [men] within their cultural roles. Native Hawaiian and Pacific Islander men are less likely to engage in Western-based health interventions than their female counterparts, but are more responsive to culturally grounded approaches,” said Keaweʻaimoku Kaholokula, co-author and chair of the Department of Native Hawaiian Health in the .

Improving the health of Hawaiian ����Ա�

Kaholokula stated that the traditional concept of Hale Mua—a cultural space for men—offers a blueprint for improving the health of Hawaiian ����Ա� by creating safe spaces for mentorship, life instruction, emotional regulation and the transmission of cultural values, which reinforces their kuleana (responsibility) to family and community.

The researchers emphasize that policymakers, public health agencies, clinicians, researchers and men themselves all have a role in improving preconception health. Investing in the wellbeing of boys and young men is key to reducing health disparities and improving outcomes for future generations.

Huang added, “Raising awareness about the importance of men’s health does not diminish the critical importance of women and pregnant persons’ well-being. Rather it serves as a collective call-in to ensure that men and partners are equipped to be supportive partners, allies and caretakers before, during, and long after pregnancy.”

The research team includes collaborators from the continental U.S., the United Kingdom, New Zealand and Singapore. A companion study highlights the work of the international Core Indicators for Preconception Health and Equity (iCIPHE) Alliance in improving how preconception health is measured and monitored.

Following a competitive proposal process initiated in October 2025, the (Hawaiʻi Sea Grant) announced five organizations to establish the first–of–its–kind Community Funding Hubs for Resilience and ʻĀina Stewardship. The five regional hubs are across the moku/hui moku (districts) of West Kauaʻi, Waiʻanae (Oʻahu), Molokaʻi, Central Maui and Kohala (Hawaiʻi Island).

Each hub will receive up to $300,000 over three years to strengthen its administrative, financial and relationship–building capacities needed to support future community–led projects. Aligned with the cooperative vision of the project, these hubs will serve as central resources for managing and distributing funding on behalf of community–based organizations, effectively lowering the barriers to local stewardship.

“In Hawaiʻi, we know the health of our families and our communities is inextricably tied to the health of our lands and our waters, and we benefit from ʻIke Hawaiʻi (Hawaiian Knowledge) that teaches us how humans and nature can thrive together in our island systems,” said Kawika Winter, associate professor at and director of the Heʻeia National Estuarine Research Reserve. “The Moku System provides us a framework to not only address the problems we face today, but to do so while honoring our ancestors and ensuring that our descendants will be better off than we are today.”

The 5 organizations and their projects

• Kauaʻi Economic Development Board—Strengthening West Kauaʻi: A Funding Hub for Community–Led ʻĀina Restoration & Climate Resilience
• ‘Elepaio Social Services—The Waiʻanae Kaiāulu Funding Hub
• Molokai Heritage Trust—Ka Lāhui Hoʻolako
• Living Pono Project—Central Maui Resilience Funding Hub: Expanding Access, Equity, and Administrative Support
• Vibrant Hawaiʻi—Kākoʻo Kohala

Empowering community-led stewardship

The hubs act as trusted intermediaries, forging direct partnerships between funders and local communities. By providing guidance with proposal development and budget management, these hubs help local organizations overcome technical barriers that often prevent small, grassroots groups from accessing vital funding for ʻāina (land) stewardship.

“These hubs are critical for a number of reasons,” said Eric Co, chief executive officer of the Harold K.L. Castle Foundation. “During COVID, we learned how difficult it was to get support to where trust was greatest and activities were most meaningful—at the grassroots level. These hubs build the equitable capacity needed to do so efficiently across the islands.”

Later this year, Hawaiʻi Sea Grant will launch a separate round of adaptation and resilience project funding. These future opportunities will allow smaller community–based organizations to collaborate with their local Community Funding Hub to develop and manage projects.

This effort was made possible through funding from the National Oceanic and Atmospheric Administration Office for Coastal Management awarded in 2024.

As Hawaiʻi faces rising sea levels, housing pressures and growing calls for the return of to community stewardship, the University of Hawaiʻi at ����ԴDz� will host a day of bold conversations focused on solutions. On March 4, the annual at 8 a.m. at East West Center will gather leaders, scholars and community advocates to examine how land, law and justice intersect and what that means for Hawaiʻi’s future.

Now in its fifth year, the summit carries the theme ʻĀinahoʻi: Land, Law and Justice. ʻĀinahoʻi means “indeed that which feeds us.” The phrase is both reminder and call to action that the future of Hawaiʻi is tied to how we care for the ʻ�徱�Բ� that sustains us.

“We established the Piʻo Summits to advance ancestral knowledge and courageous leadership to address the cascading challenges of our times,” said Kamanamaikalani Beamer, professor at ������Ƶ ����ԴDz� and the . “Hawaiʻi deserves the best and the Piʻo Summits bring critical issues to the head of our table and we sit with the community to find ways to carve out a better future.”

Voices for ʻ�徱�Բ�

This year’s summit begins with music from two-time Grammy nominee Raiatea Helm and a keynote from Justice Joe Williams of Aotearoa, a respected Māori jurist known for advancing Indigenous rights within modern legal systems.

Throughout the day, panels will feature leaders from Hawaiʻi’s largest landholders serving Native Hawaiian communities, including the Office of Hawaiian Affairs and the Department of Hawaiian Home Lands. Kanaka ʻŌ���ɾ� (Native Hawaiian) advocates will join scholars and professors from ������Ƶ ����ԴDz�’s and departments, as well as the William S. Richardson School of Law, to explore the future of ʻ�徱�Բ� stewardship and justice in Hawaiʻi.

“This year’s summit will highlight the collective effort for ʻĀinahoʻi across the ,” Beamer said. “We will be exploring how communities are navigating and challenging existing systems through legal methods, land trusts, and grassroots action to restore , strengthen relationships to ʻ�徱�Բ�, and advance self-determined governance grounded in ancestral innovation and courageousness.”

Ancestral innovation

The summit is organized by Pōʻai Ke Aloha ʻĀina, a ������Ƶ-based lab that works to solve modern challenges using ʻike Hawaiʻi (ancestral Hawaiian knowledge). The lab is helping build a new center focused on an ancestral circular economy, a model rooted in regeneration and long-term stewardship.

After touring three University of Hawaiʻi community colleges last fall, —interactive exhibits exploring sovereignty and life force—are expanding across ������Ƶ libraries statewide this spring. Developed by , a network of Hawaiian language, culture and ʻ�徱�Բ�-based education organizations, the exhibits will rotate through , , , and from January through early April.

The exhibits center on Hawaiian history, while inviting communities to actively engage with ea (life, air, breath, sovereignty, rural, independence). This semester marks the first time the activations will rotate simultaneously across multiple islands, amplifying messages of ea and aloha ʻ�徱�Բ� (love of the land) while uplifting Hawaiian history, culture and language.

The initiative began during a Kūkalahale E Hoʻi Nā Wai culture-based professional development training, where Windward CC librarians explored ways to indigenize library spaces. The idea quickly spread across the ������Ƶ system, evolving into a coordinated, multi-campus effort.

“I was so inspired by the campus libraries tour last semester that I wanted to make sure that every ������Ƶ library had an opportunity to showcase the beautiful activations and educate our communities that the ea of this ʻ�徱�Բ� still exists through our history, culture and language,” said Kawena Komeiji, Hawaiian initiatives librarian at ������Ƶ ����ԴDz�’s Hamilton Library.

The exhibit, which toured , and in the fall, is made possible through partnerships with and Kanaeokana.

Exhibit dates and locations

Ka Lā Kealaiwikuamoʻo Ea and Ka Lā ��ūʻ�ǰ��ʻ�� – A journey centered on Kamehameha III and his vision of an independent lāhui (group):

• January 12 – February 6: ������Ƶ ����ԴDz� Hamilton Library, ������Ƶ West Oʻahu Campbell Library
• February 9 – March 6: Kauaʻi CC Library, ������Ƶ Maui College, ������Ƶ Hilo Moʻokini Library

Ka Malu ʻUlu o Lele – Explores Lahaina’s sacred history and cultural resilience:

• February 9 – March 6: ������Ƶ ����ԴDz� Hamilton Library, ������Ƶ West Oʻahu Campbell Library
• March 9 – April 3: Kauaʻi CC Library, ������Ƶ Maui College

Ruth ����ʻ�������ō�����Ծ� – Honors Princess Ruth Keanolani Kanāhoahoa ����ʻ�������ō�����Ծ� and her commitment to ʻō������� Hawaiʻi (the Hawaiian language), tradition and her people:

• January 12 – February 6: Kauaʻi CC Library, ������Ƶ Maui College
• February 6 – March 6: ������Ƶ Hilo Moʻokini Library
• March 9 – April 3: ������Ƶ ����ԴDz� Hamilton Library, ������Ƶ West Oʻahu Campbell Library

Students, faculty, staff and community members gathered at University of Hawaiʻi at ����ԴDz� on ʻIanuali (January) 20–22 for the fourth annual (HKHA) Summit, a gathering centered on culture, place and shared kuleana (responsibility) to Hawaiʻi and its future.

Hosted by the , the summit opened with circles that drew participation from classes across campus. Participants shared stories, listened deeply and built meaningful connections, creating spaces many described as grounding and affirming.

“This summit is designed to deepen our connections—pilina—to oneself, others, and , or our relationships with the natural environments around us,” said Kaiwipunikauikawēkiu Punihei Lipe, director of Hawaiʻi Papa o ke Ao. “We’re just really always grateful for the folks who show up because when you come, that’s when we can really interact and feel the magic that happens in these spaces and then you can take that with you wherever you go.”

Lipe also led a visioning workshop that invited participants to express themselves through writing or drawing as they imagined a future they hope to create for their children and grandchildren. The session encouraged reflection, creativity and forward-looking dialogue grounded in care and responsibility.

Honor and healing

A deeply moving ceremony honoring Queen Liliʻuokalani and Martin Luther King Jr. marked the overthrow of the Hawaiian Kingdom and the National Day of Racial Healing. Moments of reflection, oli (chant) and lei offerings filled the space with emotion, remembrance and collective healing.

Participants also joined a Hawaiʻi �ʴDzԴ�ʻī workshop guided by Pele Harman, Native Hawaiian engagement director at ������Ƶ Hilo. Harman helped attendees explore all three verses of the state’s national anthem composed by King David Kalākaua, offering deeper context beyond the commonly sung first verse.

����������� ʻ�徱�Բ� workshops provided hands-on opportunities to care for campus mea kanu (plants), reinforcing kuleana through action.

major Rene Lucero said the message and symbolism of the event left a lasting impression on him.

“It truly drives me to be more interested in the land and the culture and just respect it more. And to not only appreciate nature but also the people,” Lucero said.

Raised in Ecuador, Lucero shared that the experience helped deepen his appreciation for Hawaiʻi and strengthened his connection to the university.

Each ʻIanuali (January), University of Hawaiʻi at ����ԴDz� pauses to reflect on Hawaiʻi’s history while creating space for learning, dialogue and community gathering. This year, students, faculty and staff are once again invited to come together on campus for three days of events centered on culture, place and shared responsibility to Hawaiʻi and its future.

Now in its fourth year, the annual (HKHA) summit will take place January 20–22, featuring a series of free events designed to center Hawaiʻi, our beloved home.

“This summit is designed to deepen our connections——to oneself, others, and , or our relationships with the natural environments around us,” said Kaiwipunikauikawēkiu Punihei Lipe, director of Hawaiʻi Papa o ke Ao. “We hope that participants will have a clearer vision of Hawaiʻi’s past, present and future through bringing people together and cultivating such connections.”

Honor and healing

Hosted by the , the summit is intentionally timed to mark the overthrow of the Hawaiian Kingdom and the National Day of Racial Healing, which coincides with the birthday of Martin Luther King Jr. This year’s programming includes pilina circles and a range of hands-on and reflective workshops centered on culture, care and place. Sessions invite participants to learn the deeper meaning of Hawaiʻi’s national anthem Hawaiʻi �ʴDzԴ�ʻī, take part in ceremonies honoring Queen Liliʻuokalani and Martin Luther King Jr., care for campus mea kanu (plants), and engage in care-centered practices grounded in well-being and healing.

The summit will conclude with a closing plenary, Mele, Moʻolelo, & Momentum: Gifts from Moananuiākea, moderated by Bruce Kaʻimi Watson and celebrating songs and stories from across Moananuiākea (Pacific Ocean).

Additional offerings include self-guided audio tours that explore the layered histories of the ����ԴDz� campus. Workshops and sessions will be led by Pele Harman (Native Hawaiian engagement director, ������Ƶ Hilo), Nōweo Kai (campus arboretum curator, ������Ƶ ����ԴDz�) and Tia Hartsock (State of Hawaiʻi Office of Wellness and Resilience).

The free summit emphasizes learning and sharing as pathways to understanding Hawaiʻi’s past and present while shaping a more just and thriving future. ������Ƶ ����ԴDz� is a designated , and the summit reflects the campus’s ongoing commitment to healing, belonging and collective responsibility.

.

.

Challenging a 50-year-old narrative about Hawaiʻi’s native birds, a new study from the University of Hawaiʻi at ����ԴDz� found no scientific evidence that Indigenous People hunted waterbird species to extinction. , the research debunks this long-held myth and offers a new, integrated theory to explain the disappearances.

Researchers found no evidence that Indigenous People over-hunted birds to extinction. Instead, the authors suggest a new theory: the birds died out because of a combination of climate change, invasive species and changes in how the land was used—most of which happened either prior to Polynesian arrival, or after the suppression of Indigenous stewardship. The study also noted that now-endangered waterbirds were probably most abundant just before Europeans arrived, when wetland management was a core aspect of Kānaka ʻŌ���ɾ� (Native Hawaiian) society.

Refuting conservation theories

“So much of science is biased by the notion that humans are inevitable agents of ecocide, and we destroy nature wherever we go. This idea has shaped the dominant narrative in conservation, which automatically places the blame for extinctions on the first people—the Indigenous People—of a place. Even where there is zero scientific evidence to support it, the myth of Hawaiians hunting birds to extinctions took root in Hawaiʻi and for decades has been taught as if it was a scientific fact,” said Kawika Winter, associate professor at (HIMB) and co-author of the paper. “Our study not only dispels this myth, but also contributes to a growing body of evidence that Indigenous stewardship represents the best ways for native birds to thrive in a world where humans are not going away.”

This study re-examines existing evidence without the bias that the discipline has increasingly been criticized for—the idea that people are separate from and inherently bad for nature. The research provides a more nuanced understanding of history, paving the way for an increasingly robust approach to conservation research.

“Science has matured to a point where graduate students are being trained to challenge its own long-standing world view,” said Kristen Harmon, lead author on the paper who recently earned a PhD from the (CTAHR) Department of Natural Resources and Environmental Management. “Our interpretation of historical ecology, how ecological systems change over time, influences our approaches to solving global-scale ecological problems. Bringing together information from different disciplines and knowledge systems can yield a more accurate picture of reality, which is ultimately the goal of every scientist.”

Empowering Indigenous stewardship

The study’s conclusions are expected to help transform conservation actions in Hawaiʻi, particularly for the recovery of endangered waterbird populations, such as ʻalae ʻula (Gallinula chloropus) and ʻaeʻo (Himantopus mexicanus knudseni).

“Recent studies support what Hawaiians have always known—that restoration of loʻi (wetland agro-ecosystems) is critically important to bring these waterbirds into abundance again,” said Melissa Price, an associate professor who runs the Wildlife Ecology Lab at CTAHR. “If we wish to transform our islands from the ‘Extinction Capital of the World’ into the ‘Recovery Capital of the World’ we need to restore relationships between nature and communities.”

This new understanding could help change how we protect these birds and mend long-standing disagreements in the community.

Ulalia Woodside Lee, who was not a part of this research project, offered some reflections as the Hawaiʻi and Palmyra Executive Director for The Nature Conservancy, “For generations, Native Hawaiians have been criticized for causing the extinctions of our precious native birds. This has contributed to a breakdown in trust between the Hawaiian community and conservationists, and the exclusion of Native Hawaiians from important conservation decisions. This study will help us to move past those untruths, so that we can all move together into a brighter future where our native species are thriving again.”

For years, U.S. military bombs thundered across Kahoʻolawe, ripping into its red earth and poisoning its seas. For Kānaka Maoli (Native Hawaiians), the damage cut deeper. Ancestors honored the island as a physical form of Kanaloa, the god of the ocean, navigation, marine life and deep ancestral knowledge. In 2026, fifty years after a daring landing helped stop the bombing, the (PKO) is marking an anniversary that reshaped Hawaiʻi with the University of Hawaiʻi serving as a key place where many movement leaders emerged.

Davianna McGregor, ������Ƶ Mānoa professor emerita, remembers when the struggle for Kahoʻolawe first arrived on campus was urgent and deeply personal.

“One day, after the first landing on Kahoʻolawe, Hawaiʻi musician George Helm and Dr. Noa Emmett Aluli showed up at my class in the George Hall auditorium and asked to speak to my students about Kahoʻolawe,” said McGregor who co-founded the university’s department. “Their powerful message resonated with my students and they were inspired to get involved in the movement to stop the bombing and military use of Kahoʻolawe.”

That moment helped ignite student activism across the ������Ƶ Mānoa campus. Haumāna (students) circulated petitions in classes, set up educational tables at Campus Center, and organized rallies and concerts including one featuring the then-emerging Makaha Sons of Niʻihau and Helm.

Kahoʻolawe Nine

On January 4, 1976, Helm, Aluli and seven others had evaded a U.S. Coast Guard blockade to land at Kūheʻeia on Kahoʻolawe. Known as the Kahoʻolawe Nine, their act of bold defiance sparked the formation of the Protect Kahoʻolawe ʻOhana and the modern movement. Their courage led to tangible change. The bombing of Kahoʻolawe ended in 1990. In 1994, the island was returned to the State of Hawaiʻi, held in trust under state law for a future sovereign Hawaiian entity, setting a precedent for halting military destruction of Indigenous lands.

“We formed an ʻohana to protect the island and to heal her wounds,” McGregor said, “and elevate the island once again into the sacred Hawaiian cultural center that it had been under our ancestors.”

The movement came at a devastating cost. Helm and Maui native Kimo Mitchell were lost at sea while carrying out efforts to support the occupation of Kahoʻolawe. Their disappearance deeply affected many in Hawaiʻi and strengthened PKO‘s commitment to aloha ʻāina for generations.

Stewardship in action

That commitment also took root physically at at ������Ƶ Mānoa, established largely by PKO members and ʻōlelo Hawaiʻi (Hawaiian language) practitioners. Guided by including Uncle Harry Mitchell of Keʻanae (Kimo Mitchell’s father), students learned that caring for land and caring for people are inseparable. Today, the continues to reinforce student learning in the realm of Hawaiian traditional practices of kalo (taro) farming.

That legacy also continues through ceremony and education on Kahoʻolawe. Kaliko Baker, associate professor at the ������Ƶ Mānoa Center for Hawaiian Language, leads the annual ceremonies for the Protect Kahoʻolawe ʻOhana, honoring Hawaiian deity Lono and maintaining the kapu of ceremony upheld to this day. Since 2014, Baker has also helped spearhead Kawaihuelani’s I Ola Kanaloa program, taking Hawaiian language students from ������Ƶ Mānoa, Hilo and Maui to Kahoʻolawe each year.

“It’s important that ������Ƶ students continue the pilgrimage to Kahoʻolawe and experience the kapu that has driven the movement to stop the bombing and reestablish Kānaka Maoli education and practice on island,” said Baker who first traveled to Kahoʻolawe as a student in McGregor’s ethnic studies course. “Student access to Kahoʻolawe invigorate the of each and every student who makes the journey, which in turn builds the mauli of the .”

Laʻa, Maʻa, Paʻa

As PKO marks its 50th anniversary, leaders are calling for Laʻa, Maʻa and Paʻa (to sanctify, sustain and solidify). The framework is both belief and action, guiding how Kahoʻolawe is protected and how future generations carry the work forward.

Half a century after the landing, the island no longer trembles with bombs. Where explosions once echoed, there are now footsteps, ceremony and learning.

—By Moanikeʻala Nabarro

The is celebrating two decades of education, scholarship, and community advocacy on issues affecting Native Hawaiians, Pacific Islanders and Indigenous peoples. The center is part of the at the University of Hawaiʻi at Mānoa.

In recognition of this milestone, Councilmember Esther Kiaʻāina, on behalf of the Honolulu City Council, presented an honorary certificate to Ka Huli Ao at Honolulu Hale. The presentation honored the center’s enduring contributions to Native Hawaiian legal education and community engagement.

“Ka Huli Ao is grateful to the Honolulu City Council for this tremendous honor, which is a reflection on Chief Justice William S. Richardson’s enduring legal legacy to Hawaiʻi and our people,” said Kapuaʻala Sproat, director of Ka Huli Ao and professor of law. “Ua Ao Hawaiʻi! In Ka Huli Ao’s 20th year, this guiding theme reminds us that even in our most challenging moments, the path forward is illuminated by Hawaiʻi’s enduring legal foundations, grounded in loina (customs, principles, laws) and ʻike kuʻuna (ancestral knowledge), which continue to guide us toward the light of tomorrow.”

Founded in 2005 by Professor Melody Kapilialoha MacKenzie through a Native Hawaiian Education Act grant, Ka Huli Ao has become a cornerstone of Native Hawaiian law. The center established the first–ever Native Hawaiian Law Certificate program, published Native Hawaiian Law: A Treatise, provides training to the community and decision makers, operates a post–JD legal fellows program, shapes future leaders and leads the Native Hawaiian Law Clinic that provides direct legal services to our neighbor island communities.

Traditional Hawaiian fishponds (loko iʻa) are emerging as a model for climate resilience, according to a study from the University of Hawaiʻi at at Mānoa’s (HIMB). The research, published in , revealed Indigenous aquaculture systems effectively shield fish populations from the negative impacts of climate change, demonstrating resilience and bolstering local food security.

“Our study is one of the first in academic literature to compare the temperatures between loko iʻa and the surrounding bay and how these temperature differences may be reflected in potential fish productivity,” said lead author Annie Innes-Gold, a recent PhD graduate from ������Ƶ. “We found that although rising water temperature may lead to declines in fish populations, loko iʻa fish populations were more resilient (fish populations did not decline as much as fish populations in the surrounding estuary) to rising water temperatures than those in the surrounding estuary. This result is likely due to the temperature regulation that the loko iʻa receives from freshwater input, both at the surface and below the ground.”

The authors found that the combined benefits of fisheries regulations, nutrient flow restoration, and restocking were found to offset some of the potentially negative effects of warming on fish populations and substantially increase short– and long–term estuarine and loko iʻa fish density.

Ancient tech for modern management

Innes-Gold worked with an interdisciplinary team that included university researchers, resource managers and loko iʻa practitioners.

“These findings highlight how important freshwater inputs are as a source of temperature regulation,” said Innes-Gold. “They also support the importance of biocultural restoration in terms of enhancing fish populations and increasing social–ecological resilience in a changing climate.”

For Hawaiʻi, the findings demonstrate the value that Indigenous knowledge and systems have on guiding modern science.

“Loko iʻa are a system unique to Hawaiʻi, and their restoration can have wide–reaching benefits including cultural preservation, education, healthy ecosystems, food security, and now—from what we found in our study—also climate resilience,” said Innes-Gold.

.

The is inviting University of Hawaiʻi at ����ԴDz� faculty and staff to join its newest professional development experience, . The five-day sessions are designed to strengthen understanding of Hawaiian values, history and perspectives, while helping campus units become more reflective of Hawaiʻi in their work and planning.

“This opportunity brings our campus vision off the page and into practice,” said Kawehi Goto, interim program officer. “It’s about learning together, strengthening , and shaping plans to help fulfill our to Hawaiʻi and the world.”

Cohort Waikolu, meaning three waters, is the third cohort in the series, following Kumukahi and Kaulua. The chosen name honors the three streams that once flowed through Waikīkī before the construction of the Ala Wai Canal, symbolizing connection and flow between land, people and place.

Unified learning journey

The next sessions begin in January 2026, with three options to participate in March, August, or October. A wide range of units are taking or have taken part in this year’s cohorts including athletics, Hawaiian studies, law, sustainability and various members of ������Ƶ leadership.

One participant reflected in a survey, “there were many meaningful ‘aha’ moments, and I was pleasantly surprised to discover how many Native Hawaiian values and principles resonate with those from my own cultural heritage. Seeing these values thoughtfully applied within a university context offered a refreshing and inspiring perspective.”

Attendees take part in immersive activities such as mapping , , and pilina circles in an effort to foster community and purpose.

Anyone who has not previously participated can or email: nhpol@hawaii.edu.

University of Hawaiʻi at Mānoa alumna Lauryn Hansen can pinpoint the moment she realized she could turn her passion for the environment into a career, beginning a journey that would eventually lead her to dive deep into the intricate links between ocean and human health.

“My high school history teacher showed our class a clip of a late-night talk show where lobbyists in powerful positions chatted about their stance on climate regulation,” said Hansen. “It was the first time I really thought about how the world worked—and how often people making the biggest decisions may not act in the public’s best interest. That was an ‘aha’ moment for me: realizing that I could channel my deep care and interest in the environment into a career.”

That realization led Hansen, who grew up in California and the Pacific Northwest, to ������Ƶ Mānoa. She enrolled in the (GES) bachelor’s degree program in the (SOEST).

For her GES senior thesis, Hansen worked with Robert Richmond at the Kewalo Marine Laboratory to investigate how exposure to PFAS, a type of “forever chemical,” influenced different phases of the coral life cycle. This project sparked a strong interest in toxicology and contamination, which ultimately steered her toward pursuing a bachelor’s and master’s (BAM) combined degree in public health at ������Ƶ Mānoa.

“The transition to public health ended up being a really natural fit,” Hansen said.

Linking research and community

Now, as an with the ������Ƶ Sea Grant College Program (Hawaiʻi Sea Grant), Hansen is focusing on coastal marine resource management related to contaminants of emerging concern, such as forever chemicals, pesticides and microplastics. She collaborates with researchers, water quality managers and government agencies to improve local monitoring and management of these contaminants.

In addition to her research, Hansen contributes to ������Ƶ ����ԴDz�’s efforts to become a Native Hawaiian Place of Learning. After completing Cohort Kaulua, a professional development program, she became a trained Pilina Circle co-facilitator to support spaces for reflection and connection among the campus community.

Looking ahead, Hansen plans to continue working in environmental health with a focus on outreach.

“What matters most to me is being in a role where I can take research beyond the ‘ivory tower’—working with people, shaping conversations, and helping create solutions that make a real difference,” Hansen said.

.

We all know people who roll with the punches seamlessly. For University of Hawaiʻi at ����ԴDz� accounting instructor Manu Kaʻiama, that sentiment stands true.

Life presented her a challenge—in this case, it was her federal funding, which limited the work she could do for Shidler. And with uncertainty looming over what funding will look like in the future, she’s pivoted her path. These days, Kaʻiama pours her talents, knowledge and passion into all things Native Hawaiian with class offerings for Shidler’s faculty and staff.

“I am working to ensure that ������Ƶ supports the success of Kanaka Maoli (Native Hawaiians) in learning, teaching, service and research across our campuses and nurtures Kanaka Maoli as leaders,” she said. “I am honored to be able to create opportunities for Shidler’s faculty and staff to inform their work by learning about Hawaiian language, culture, knowledge, and the present impacts of Hawaiʻi’s past history.”

Kaʻiama is a long-time Shidler employee, joining the college in 1991 as a full-time instructor in the . Over the years, her teaching excellence and community service have been recognized through numerous awards at the university, college and school levels. It was earlier this year that she began her Native Hawaiian courses, and they were instantly popular amongst her colleagues.

Fostering appreciation, respect

“She has used her expertise in accounting, Hawaiian culture and education to secure external support that has uplifted Native Hawaiian students, faculty and communities, directly impacting those most in need of education and opportunity,” School of Accountancy Director Hamid Pourjalali said.

Director of MBA Admissions Marc Endrigat added, “Manu is a wonderful resource for the college as far as her knowledge and all things Hawaiʻi are concerned. I really enjoyed the first session I attended as it was interactive, engaging and fun and I am looking forward to the upcoming ones.”

Her new classes have been filled to capacity, and each one covers a different topic, such as ʻŌlelo Hawaiʻi (language), customs and Hawaiian history. The content is designed to foster a deeper appreciation and respect for Native Hawaiian culture and people. She plans to continue the classes monthly with new content and offers a repeat session bimonthly for those who may have missed the first one.

“Manu’s work to share knowledge of Native Hawaiian topics to our faculty and staff is incredibly inspiring and supports the university’s initiatives for a Native Hawaiian place of learning,” Shidler Dean Vance Roley said.

Kaʻiama has a simple sentiment that she hopes her Shidler colleagues take with them after they leave her class.

“I hope they learn and appreciate more about living here in Hawaiʻi, and I really am hoping that it may kind of encourage them to do their own research; or to read some books or to learn more if they can, and then maybe to incorporate elements into their own roles here,” she shared.

.

The Kumulipo, a 2,102-line genealogy oli (chant) rarely heard in its entirety, will echo across the grounds of ʻIolani Palace for the first time in decades. Among the many voices bringing the oli to life is Kalei Nuʻuhiwa, a lecturer at Hawaiʻi Community College–Pālamanui. The highly anticipated on September 14, is free and open to the public and part of festivities this Kepakemapa (September), co-sponsored by the at the University of Hawaiʻi at ����ԴDz�.

Nuʻuhiwa, a respected scholar of Kaulana Mahina (Hawaiian lunar calendar), explained that the Kumulipo is a pule hoʻolaʻa aliʻi (prayer to sanctify aliʻi). It links Native Hawaiians of today to more than 100 generations of their ancestors, reaching back to the time of source darkness, the birth of the universe. The Maui native and her haumāna (students) are among 66 chanters joining nā kumu hula (masters of hula) Kamuela Chun, Kalani Akana, Mehanaokalā Hind and Kaponoai Molitau. The last time the Kumulipo was recited in full was in 1999.

Echoes of resilience

The chant, which begins at 5:30 p.m. at dusk, will honor Queen Liliʻuokalani, who translated the Kumulipo while imprisoned inside the Palace.

“I think at that time she was probably depressed and trying to find answers for what happened to her and looking into the Kumulipo for hints of overcoming some of those challenges,” said Nuʻuhiwa. “She probably also wanted to help Hawaiians remember who they were, who they are and who they can become.”

More than 500 people are expected to gather for the historic performance, presented in collaboration with The Friends of ʻIolani Palace.

“We (The Friends of ʻIolani Palace) are so proud to kōkua the venue for this amazing event,” said Paula Akana, executive director of The Friends of ʻIolani Palace. “Queen Liliʻuokalani translated the Kumulipo into English while she was imprisoned here. It is a remarkable work that not only speaks to our Queen’s knowledge; but also to the brilliance of Indigenous knowledge.“

Stirring the naʻau (inner knowing)

Among the sections of the Kumulipo Nuʻuhiwa and her haumāna will present is the portion recounting the creation of stars and planets. She hopes the full journey of the oli experience will stir something deep in those who listen.

“Maybe inspiration to do something they’ve been thinking about doing. Just kind of dropping the barrier and going for it and moving forward with your own personal growth and then collective growth is what I hope happens.”

Nuʻuhiwa noted that the Kumulipo event falls under the Hawaiian moon phase ʻOlepau, one of the Kanaloa moons. In Hawaiian tradition, these moons are believed to strengthen connections to ancestors and reopen the foundations that ground and guide us.

Event highlights (All events are free and open to the public.)

• September 17 and 19—Kahiki: Native Hawaiians Abroad
  September 17: Virtual program from San Diego, CA
  September 19: Live and virtual program from Iosepa, Utah
• September 26—Holoholo Honolulu: Historic Health Sites Tour
  Ride through Honolulu on a double-decker bus and discover stories of health, community and aloha.
• September 27—Hoʻōla: History of Hawaiian Health, Virtual Presentation
  Explore Hawaiʻi’s historic health responses and resilience.

For the full schedule, visit .