Instructor/Kumu
This course will take you on a journey through the Pacific region, learning about the People and their culture. We will focus on approaches for promoting child health in the Pacific region.
Course Introduction Video
Instructor Introduction Video
Syllabus
Use this link to access the Syllabus.
Course Structure
This course aims to develop understanding of health problems in the Native Hawaiian and Pacific Islander populations of Hawai‘i and the greater Pacific through a culturally-framed lens. The concepts of cultural safety and Indigenous worldviews are embedded in discussion on multidisciplinary approaches to promote child health.
This course is made up of 6 modules. Each module is made up of a number of lessons. Go through each of the modules and lessons in order. Each lesson has required resources, readings and media. It is expected that you’ll study each of these prior to completing the graded activities. Many modules will also have optional resources. These readings and media are for your reference, you will not be responsible for these in completing the graded activities.
This is a distance learning course with all of the material available online. A reliable internet connection is required to view course materials and complete graded activities. This is an asynchronous online course meaning there will be not be any face to face or online class meetings in which all participants meet at the same time. However, this is not a self-paced course, the class schedule will be adhered to strictly.
Participation in the course will take place through the course website and Laulima, the University of Hawaii’s course management system. You can always find the link to the course website in the Laulima course site.
The Polynesian outrigger canoe – a metaphor for the course
This course has multiple levels of content, starting with lessons on the Pacific Region – its people, geography and history. We move into the concept of culture and what shapes the cultures in the Pacific. Then, we learn about concepts of cultural competency and cultural safety within the context of the Pacific Region. These concepts will give guidance on approaches most unique and relevant in promoting health, particularly child health, in this region. Throughout the course, students are asked to personally reflect on the materials and discussions. Students complete self-assessments pre- and post-course to define their own cultural awareness, bias, and sensitivities.
To give foundation and support for this course, a metaphor of the Polynesian Outrigger Canoe is used. Here’s an introductory excerpt taken from the PBS program NOVA, entitled “Polynesia’s Genius Navigators”.
“The people of the Pacific are intimately tied to the ocean. They sailed the sea hundreds of years before Europeans, using voyaging canoes crafted from island materials and stone tools. The Polynesians approached the open ocean with respect; indeed, the ocean was integrated naturally into Polynesian culture, as they came from small islands surrounded by vast ocean expanses. No other culture embraced the open sea so fully.
For the continental Europeans, on the other hand, the ocean was looked upon as a menacing world that only the bravest explorers ventured upon for long periods of time. And even these explorers felt at odds with the ocean upon which they traveled. One of Magellan’s chroniclers described “a sea so vast the human mind can scarcely grasp it.” To a Polynesian islander, the world is primarily aquatic, since the Pacific Ocean covers more area than land in this region. The Pacific, in fact, covers one-third of the Earth’s surface.”
The outrigger canoe provides a metaphorical foundation for the course. Much like how the Polynesians approached the open ocean – with respect, we will approach the content of this course. The canoe is often used as a metaphor for teamwork. Being in the canoe provides an example of sharing in a journey of strength and exploration. Let’s break down the canoe parts. Here is the anatomy of an outrigger canoe from a canoe club website.
The pikao (hull) is handcrafted meticulously by trained wood carvers – a craft passed down from generation to generation in the Pacific. The hull is crafted from a single log, specifically selected to give solid foundation for the canoe and the many journeys it will offer. The hull represents the course, its content and, an opportunity to explore.
The ama is the “outrigger” of the canoe. Its purpose is to provide support so the canoe doesn’t flip over (huli). Sometimes, when the canoe is running perfectly in the water, the ama will float in the air. This is the ultimate feeling!… when, the ama becomes unnecessary. Students will get there – but first, due diligence in learning is expected. Students are not asked to flow through this course without the ama… Think of Kumu (teacher) as the ama. Kumu is there for support.
The hoe (paddle) is a “tool” used to move the canoe. And, the paddle is a very personal item. Each paddler carefully selects his/her own paddle based on their own comfort, body size and; most importantly; with consideration for the other paddlers in the canoe. Paddlers in the same canoe must have certain similarities in their paddles that are consistent such as the angular degree in the shaft of the paddle or the size of the blade. Think of the paddle as each student’s personal tool for learning. It is designed to enable teamwork while allowing for individuality. Some paddlers like to share their paddles more than others. This is completely understood and respected.
The canoe typically has 6 seats. For this course, each seat represents a module in the course. The summer course nicely fits offering 6 weeks in the summer session, therefore, each week is a module.
Seat One sets the pace for the pikao (hull or course content). In module one, the course syllabus and foundational lessons are provided setting the pace for the course. Paddling Portfolios are started – each student selecting their own paddle.
Seat Two backs up Seat One. In module two, the lessons give more foundation to the overall content. The course begins to build on the foundational knowledge of culture in the Pacific.
Seat Three calls out changes – that is, when the paddlers switch from paddling on one side of the canoe to the other. In the course, changes in the Pacific are discussed – changes in food systems, diets, and the health of the Pacific Peoples.
Seat Four typically is the strongest paddler in the canoe. In module four, the course provides lessons on the strength and resilience given the rough waters (historical trauma and colonization) in the Pacific.
Seat Five is a supportive seat – when the canoe flips (huli), seat five gathers the paddles for safe-keeping. In module five, lessons on the concepts of cultural competency and cultural safety are provided.
Seat Six is the leader and steersman of the canoe. It is the job of the steersman to keep the crew safe and steer the boat through its journey. In module six, students are given opportunity to steer, taking the lead and providing the crew (a target population in the Pacific) an approach of cultural safety.
As many paddlers will share, paddling takes commitment. This commitment involves hours of practice and diligence. And, as many paddlers will tell you, it’s all worth it! To be in the canoe with the ama flying through the air, off the water… IT’S SURREAL! Each student will get there in their own time, with their own paddle.
Enjoy the ride!
Writing Expectations
This course requires a significant amount of writing. You will be asked to do activities that involve short answer writing as well as reflections that will require significantly more writing. Please refer to the Course Schedule in the syllabus for due dates of all writing activities in the form of Find/Think/Share and Portfolio Entries.
Each lesson will have specific instructions under “Graded Activities”. You are expected to follow the instructions that are specified within each lesson. The Find/Think/Share activities will be posted on Laulima, Discussion Forum for all course participants to view. The Portfolio Entries will be done in your “My Paddle” Portfolio. Therefore, the reflective writing can be more personal in nature. See the “My Paddle” Portfolio for further instructions.
All written activities are to be checked for correct grammar, spelling, capitalization, and punctuation. Please proofread carefully and/or use the spell and grammar checkers of a word processing program. Students are expected to use an academic approach to writing that is at the university level.
It is expected that you make connections in your writing based on the course content. For example, you may be asked to make a connection or find common themes reflecting on a lesson about Pacific Island cultures and Native Hawaiian culture. You will be asked to reflect on your own thought processes – how have you developed your own perspective? Is it of a more Western worldview thinking or perspective (to be explained in course lesson)? Or, is your perspective more like a Pacific worldview (Indigenous perspective or “Native Voice”)?
All writing should follow the course “Ground Rules” (see course syllabus) – remember to be respectful. Any concerns or questions regarding the writing expectations should be addressed to the Kumu. You are encouraged to express yourself and share within your own comfort level.
My Paddle Portfolio
In this course you will be continuously adding to a Google document called “My Paddle Portfolio.” This is a reflective portfolio and will be different from traditional assignments. In the portfolio you will be exploring your own learning process. You will be asked to share personal perspectives, opinions, observations and feelings about assignments, readings and overall course content. I encourage you to be honest in your writing. The portfolio will only be shared between the individual student and Kumu during the course. It is up to you if you want to share with anyone else. See details in the syllabus on how the portfolio will be evaluated. In addition to the portfolio document, you will also be downloading resources to your own computer. The intent for you to have copies of the references from the course to take with you after the completion of the course. We hope you find both the portfolio and references useful in your future work.
Terminology
The content in this course will involve some terminology that may be used interchangeably.
The following definitions from the Department of First Nations & Indigenous Studies at the University of British Columbia may be helpful as you navigate through this course.
Indigenous
Indigenous is a term used to encompass a variety of Aboriginal groups. It is most frequently used in an international, transnational, or global context. This term came into wide usage during the 1970s when Aboriginal groups organized transnationally and pushed for greater presence in the United Nations (UN). In the UN, “Indigenous” is used to refer broadly to peoples of long settlement and connection to specific lands who have been adversely affected by incursions by industrial economies, displacement, and settlement of their traditional territories by others.
Native
“Native” is a general term that refers to a person or thing that has originated from a particular place. The term “native” does not denote a specific Aboriginal ethnicity (such as First Nation, Métis, or Inuit). In the United States, the term “Native American” is in common usage to describe Aboriginal peoples. In Canada, the term “Aboriginal” or “Indigenous” is generally preferred to “Native.” Some may feel that “native” has a “Native” is a general term that refers to a person or thing that has originated from a particular place. The term “native” does not denote a specific Aboriginal ethnicity (such as First Nation, Métis, or Inuit). In the United States, the term “Native American” is in common usage to describe Aboriginal peoples. In Canada, the term “Aboriginal” or “Indigenous” is generally preferred to “Native.” Some may feel that “native” has a negative connotation and is outdated. This term can also be problematic in certain contexts, as some non-Aboriginal peoples born in a settler state may argue that they, too, are “native.”
Is it okay to say “native”?
While “native” is generally not considered offensive, it may still hold negative connotations for some. Because it is a very general, overarching term, it does not account for any distinctiveness between various Aboriginal groups. If you are referencing a specific group, it is generally considered more respectful to use another term that more specifically denotes which peoples you are referring to. However, “native” is still commonly used.
Many people find it to be a convenient term that encompasses a wide range of populations. When wanting to use a general term in the Canadian context, one might prefer the use of the term “Aboriginal.”
Peoples
The plural peoples recognizes that more than one distinct group comprises the Aboriginal population of Canada. For example, Aboriginal people (singular) might mean each Aboriginal individual, whereas Aboriginal peoples (plural) indicates a number of separate Aboriginal populations.
To capitalize or to not capitalize?
There is no official consensus on when to capitalize certain terms. Some people consider capitalization a sign of respect to the people you are referring to. Therefore, it may not be necessary to capitalize when using the term as an adjective and not in direct reference to a population. (For example, consider, She is a native to the area to She is Native American or even, She is Native.) Perhaps the term with the most definite capitalization rule is Indian, as it is a legal entity enforced by the Canadian government. Ultimately, style guides have not created strict guidelines. As a result, you may find variation depending on your resources. Oftentimes, authors will explain their decision in a preface or a footnote.
Model and Framework – what’s the difference?
Increasing organizational and individual capacities to provide public health in a multicultural environment requires knowledge and application of many key terms, models, and frameworks. Some of them have multiple definitions and applications. The following models and frameworks were selected because they have relevance for public health in a multicultural environment.
To view these selected examples, see: http://www.nccccurricula.info/public/C18.html
Symbols & Icons
Important Dates
The important dates section on every lesson page lists due dates for the lesson’s graded activities. Each type of graded activity has a symbol associated with it. Use the legend above to identify each graded activity symbol.
Laulima
Laulima is the University of Hawai‘i’s course management system. Use your UH username and password to log in to Laulima.
Tips for Success in this Course
What do I do if I feel like I’m going to huli (boat flips over) and I need help?
- Paddle to your instructor
- Schedule an appointment with the instructor via email (We can chat over the phone or via Skype)
- Send a private email to the instructor
- Paddle with your classmates
- Write in discussion forum on Laulima opening up or responding to discussions
- Send a classmate a private message
- Meditate in the boat
- Keeping a private diary or space to write your own thoughts could be very helpful for you as the course progresses
Being an online student can be a very different experience from being a face-to-face student. Do the following to be successful in this course:
- Check the course website and Laulima site daily
- View all of the module materials and read the assigned readings
- Complete all of the graded activities on time
- Pay attention to the course Announcements from Laulima and your hawaii.edu mail
- Ask when you have questions, don’t wait if you have a problem
- Take this online readiness survey and consider what skills you might need to work on
- Review this description of successful online students.