By Kaʻiulani Lum-Ho
This exploratory analysis documents the complexities of centering our values and beliefs, identity and history, mindsets and moʻolelo through a privileged lens of both “insider” and “outsider” approaches. While the application of these approaches may seem irresponsible, given the phenomena under study, the exploratory nature of the research, and the researchers themselves, the emic and etic perspectives are responsive and appropriate. These perspectives combine descriptive investigation from an insider view and observations of universal constructs measured against informal a priori benchmarks (King & McInerney, 2019).
Organization and Presentation of this Inquiry
This inquiry is part narrative, part research report designed to convey the depth of thought and planning that went into co-developing (haumāna in this class co-created with Kumu Kaʻiulani) the game-based experiential creative arts experience, Moʻolelo Masters. While one voice serves as the writer, identifying and curating content, and the collection of data were joint efforts that included several talk story sessions with key informants such as Poʻo Kumu Tehani Corcoran and Dr. Nate Gong. These essentials are weaved into the fabric of this write-up.
The unit(s) of study included Kumu Kaʻiulani Lum-Ho, haumāna in her Hana Keaka class, seventh and eighth grade haumāna, and the Moʻolelo Masters curriculum published on Canvas LMS, during the 2023-2024 school year.
Using the insider/outsider approach, both research and evaluation questions were deployed to understand the extent to which a middle school interdisciplinary game-based drama class:
facilitated cultural identity and pride related to Kuapapa Nui;
engaged haumāna in deeper learning; and
applied or connected haumāna with the Kuanaʻike Mindsets.
An implicit, indirectly measured feature in researching and evaluating Moʻolelo Masters served an underlying interest related to exploring how the co-development of an ʻāina-based immersive experience game using local moʻolelo may serve as levers to counter toxic narratives.
Moʻolelo Masters
Moʻolelo Masters is an immersive experience co-developed by Kula Waena seventh and eighth graders and Kumu Kaʻiulani Lum-Ho, where participants engage in key aspects of Hawaiian culture and values through various activities and challenges on ʻāina, in this context, the loko iʻa at Kumuola in Honohononui. Designed as a live action role playing game template, Moʻolelo Masters incorporates historical folklore with academic content such as Math, Science, and Social Studies. In addition, ʻŌlelo Hawaiʻi is a core characteristic along with environmental stewardship, game economy, and strategy.
This pilot practice partnership between Kumu Kaʻiulani and Hālau Kupukupu sets the stage for an experiment in documenting campus scholarship that highlights redesign efforts through the lens of research and evaluation. Keeping aligned with the rigor required of empirical research, these partnerships are designed to complement campus programming such as Kaʻaikuahiwi, Nāwaiao, and Alaukawai. These components contribute to and nurture our ʻŌiwi Edge ecosystem by providing opportunities for Kumu to innovate their practice.
Compelling Why: Countering Stereotypes by Creating Novel Archetypes
There were several reasons Kumu Kaʻiulani embarked on this endeavor to overhaul her performing arts curriculum. First, after observing haumāna interests and passions, she noticed many students gravitating toward gaming and manga, both of which tend to represent other cultures, personalities, and heroes. Second, Kumu Kaʻiulani also was interested in experimenting with gaming as a teaching and learning strategy and attended Gen Con Indy in summer 2023. There, she saw Polynesian themed board games that represented false stereotypes of kanaka, created by non-Hawaiians who were perpetuating toxic narratives, and profiting off inaccurate global ideologies. Third, she wanted haumāna to gain deeper personal understandings about ʻāina (Kumuola) through moʻolelo and experience. Fourth, as our campus continues toward ʻŌiwi Edge for E Ola! with Kuapapa Nui grounding our perspectives and the Kuanaʻike Mindsets guiding our actions, Kumu Kaʻiulani wanted to see if haumāna could sincerely grasp these concepts. In other words, developmentally, through game-based experiential learning, can these values and beliefs authentically transfer to students in ways that are not merely “parroting” or “regurgitating” definitions given by the teacher? If so, how would haumāna interpretations of these mindsets, values, and behaviors manifest in creating and playing the game?
Planning and Preparation
A review of the Canvas LMS platform revealed an immense amount of pre-, indirect, and direct instruction necessary to prepare haumāna for script writing, site experiences, authentic skill development, and other fundamentals. Foundational skills and knowledge included specific learnings such as survival skills, making a fire, tying knots, first aid, and lāʻau lapaʻau to name a few. In addition, script writing, including site visits, scenario creation, board game exposure, character development, storyboarding, plot, theme, melody, language, empathy, and performance, were all modules addressed in Canvas LMS. However, while these modules were Kumu “driven,” execution of these activities and lessons gave agency to haumāna. Kumu Kaʻiulani was conscientious about the product not being “teacher engineered” and gave up much “control” in the lessons themselves. While this caused much anxiety for her, having to pivot, change course or re-direct, and adapt, resulted in a truly co-created experience created by and for kanaka.
Collaboration | Kumu Kaʻiulani regularly consulted with her seventh grade core subject colleagues to both share her work and understand the specific lessons that were being taught in those classes. For example, the English Language Arts class was reading the Pele and Waka moʻolelo and understanding how context cues could be used to make meaning and predictions within stories. Math classes were learning about basic statistics and measurement, while Social Studies focused on developing scenarios as an exploration of cause and effect of disruption/disruptors. were being introduced to the Hawaiian Monarchy. Science, more specifically at the loko iʻa, explored invasive species and superorganisms as characters/players in the game. As a result, Moʻolelo Masters, based on haumāna understanding of the conditions that create or disrupt Kuapapa Nui in a given locale, challenged them to apply context cues through costumes and other hints; calculate averages and measure distances; understand Hawaiian familial relationships and status; and address the environment at Kumuola. Integrated within the Canvas LMS modules were skills and lessons that haumāna also learned or were learning in these core classes reinforced and applied to this experience.
Methods of Data Collection
Referencing back to the insider and outsider approach, diverse data collection strategies were used to inform both evaluation and research. As a novice and experimental curriculum, we wanted to understand how Moʻolelo Masters could contribute to the larger landscape of cultural pride and identity through Kuapapa Nui and as a lever to counter toxic narratives. From an evaluation perspective, we were interested in finding out if Moʻolelo Masters engaged haumāna in deeper learning based on the quality of the experiences and the gaming platform. By combining secondary data from teacher conversations and observations with primary data collected directly from students, we aimed to provide a comprehensive understanding of the game’s impact. Rigor was ensured through methodological triangulation and adherence to established research standards.
Observation/Participation | Key to understanding, documenting and describing the process of creating Moʻolelo Masters was participating in the game itself. By immersing oneself in the experience as both an observer and participant—reminiscent of an anthropologist at a much smaller scale—data was collected through recorded informal anonymized conversations with haumāna, as well as documenting the initial planning at the site with field notes and photographs. These efforts, however, were not considered ethnographic and not the primary means of data collection.
Reflections/Questionnaires/Surveys | Through the Canvas LMS platform, a series of haumāna reflections were collected for formative purposes to create Moʻolelo Masters and were not used to inform this inquiry except to better understand Kumu Kaʻiulani’s instructional strategies. We collected primary data from co-creator haumāna and seventh grade haumāna participants via end-of-experience surveys to capture perspectives and understandings about the live action game and feedback for future iterations. The co-creators’ survey Google link was embedded in Canvas LMS for easy access while the seventh grade haumāna survey link was widely distributed throughout their core classes after they had experienced Moʻolelo Masters.
Artifact Review | As noted previously, Canvas LMS served as the teaching and learning platform for much of the content and context building skills and knowledge. Individual modules and accompanying assignments were considered data and therefore reviewed for the purposes of understanding how Moʻolelo Masters was co-created and executed. Access to the entire script also provided valuable information about the final product prior to contextualizing the game on site. These artifacts were not considered “measurable” to the extent that value or quality ratings could be determined, except for providing an insider view of planning and process.
Analysis of Data
Quantitative data obtained from the surveys provided information specific to those who co-created Moʻolelo Masters and those who participated in it. While the experience of co-creating the game was quite different than participating in the game, similar outcomes between the two haumāna groups were intended and resulted. The Google format calculates frequency counts and percentages and generates basic graphics. Simple visual comparisons between the two student groups were generated for research and evaluation purposes. For exploratory purposes, an independent T-test was calculated to determine if there were significant differences between the seventh grade haumāna responses and those of the game co-creators for select questions.
Qualitative data obtained from the open-ended section of the Google survey was analyzed using a grounded theory approach. Given that we were interested in understanding how haumāna perceived, understood, applied, and/or interpreted Hawaiian identity and pride, Kuapapa Nui, and the Kuanaʻike Mindsets, as well as articulating deeper learning, the use of predetermined constructs or themes was not appropriate. We wanted to see if haumāna could recall and apply, without explicit instruction or definitions provided, their interpretations and use of the values, behaviors, and mindsets throughout Moʻolelo Mindsets, both in creation and participation.
Combined with the grounded theory approach, we followed the lead of Anfara, Brown, and Mangione (2002), by making our analyses of both data sets (co-creators and seventh grade haumāna) transparent. An initial cut of each data set yielded haumāna generated themes and categories broadly taken from their written responses. The second review of the data combined the two sets with overlapping and similar themes emerging. The third appraisal resulted in culling the most salient constructs across both sets that inferred deeper meaning to the themes that surfaced during the second content synthesis. We applied this analysis to most of the selected questions presented here.
However, for certain questions, when comparing co-creator responses with seventh grade haumāna, noticeably richer responses materialized. Although not surprising, since co-creators researched and were actively involved in all aspects of the game, responses to other questions warranted further scrutiny. These select analyses results will be discussed in the subsequent section.
Mentioned previously, observation/participant and artifact review data were collected to gain a comprehensive understanding of all aspects of the game. These approaches were not used as formal measures and were therefore not systematically analyzed against a predetermined standard.
Results
Based on the purpose of the questions in both co-creators and haumāna surveys, select results are presented here. For example, a question in the co-creator survey reflected perceived instructional practice, which Kumu Kaʻiulani wanted to obtain for her feedback, and will not be included in this section.
Quantitative | The following chart compares co-creator (n=17) and seventh grade student (n=85) responses to scaled questions designed to gauge self-reported understandings of Kuapapa Nui; the extent to which the game engaged: Hawaiian values, prior learnings, sense of Hawaiian identity, and perceived level of investment in the game.
Table 1. Comparison of Co-Creators and Seventh Grade Haumāna Responses
*Statistically significant difference between the two groups.
Across these five questions, except for the last (invested), co-creators’ ratings were slightly higher (scale of 1-4, with 1 = lowest and 4 = highest) than their seventh grade counterparts, with a significant difference between the two groups for understanding Kuapapa Nui.
Qualitative | The following are the themes that surfaced across seventh grade and co-creator haumāna in response to the prompt: “Please provide an example, or describe your response above, about Hawaiian cultural identity or pride.”
Community/Connection/Kuleana – Several haumāna acknowledged the game facilitated a sense of responsibility toward their community, especially ʻāina and the lāhui. Activities, such as cleaning and tending to the loko iʻa, helped haumāna feel connected to their culture and understand the importance of these tasks in solving larger problems. Celebrating together through food, revisiting Hawaiian history, and interacting with the environment, such as plants, facilitated connections with each other, with their ancestors, and with the place. These connections enabled game players and creators to feel proud about who they are as kanaka.
“Completing aloha ʻāina and identifying potential threats to Ke Kuapapa Nui must have made some players proud when they were able to identify Hawaiian gods.” Co-creator
ʻŌlelo Hawaiʻi/Moʻolelo/ʻIke – Many haumāna described that using the Hawaiian language throughout the game was an important aspect that helped them feel in touch with Hawaiian culture. The stories, legends, and mythical features who were represented in the game allowed haumāna to empathize with the individuals, understand the consequences of certain decisions, and apply prior knowledge and experiences to progress in the game. These opportunities reinforced students’ previous learning and helped them understand some of the values related to identity and behavior.
“…allowed me to use more of my native language to allow others to learn…” Co-Creator
“…feel Hawaiian cultural pride through this game because role playing games specific to our culture…doesn’t currently exist…I felt connected to my culture…” Co-Creator
Responding to the prompt: “Briefly identify or describe which Hawaiian values, ideals, or mindsets Moʻolelo Masters engages,” haumāna were explicit in naming mindsets such as Hoʻopono A Pono or Hōʻike A ʻIke. However, the descriptions or explanations they elaborated framed the following themes:
Doing good or right for the collective/teamwork
“…they were trying to help the fishpond and make things right with it.” Seventh grade haumāna
“…kōkua because we had to help them…and kuleana because it was our job to help.” Seventh grade haumāna
Being considerate/thoughtful in making decisions
“…requires you to think hard before your next decision.” Seventh grade haumāna
“…when you have to use your ʻike to figure out different challenges throughout the game and use it after you make that decision to make future decisions…” Co-creator
Knowing your history and culture is empowering
“…teaches us about our past and puts us into the mindset of our kupuna.” Seventh grade haumāna
“It connects Hoʻomana A Mana because we find power through sharing our unique and important culture…we are passing down generations of knowledge through stories…” Co-creator
Taking care of the land and ocean
“…we had to take trash out of the loko iʻa and that is making it more sustainable.” Seventh grade haumāna
“…like taking care of the ʻāina and doing what’s best in life.” Co-creator
Implications
Moʻolelo Masters serves as an alternate “stage” where all students can immerse themselves in Hawaiian history, values, perspectives, mindsets, and moʻolelo. By weaving together historical and contemporary concepts, such as responsibility and positive actions, the program instills a sense of duty and identity. In a setting where the strategy involves speaking and thinking in indigenous ways, demonstrating care, and fostering connections, haumāna are empowered to embody ʻŌiwi Edge, while Kumu are inspired to consider authentic integration of their curricula.
Moʻolelo Masters was designed as a template so that the location (or map) for the game can be interchangeable. This allows the moʻolelo to be adapted to strengthen haumāna engagement and understanding of any particular ʻāina space used as the backdrop for study, while also enabling other Kumu to experiment with their curricula, regardless of subject matter. Because it is interdisciplinary in content, knowledge and skill development are not siloed but are designed to be fluid yet strategic. As noted by the survey results, understanding Kuapapa Nui and the extent to which Moʻolelo Masters engaged Hawaiian values were clearly the two highest scoring functions. Particularly co-creators appeared to better understand Kuapapa Nui, which is not surprising since they needed to be able to articulate and apply the concept to the game.
Likewise, although not significantly different between the two survey groups, overall engagement of Hawaiian values and ideals as an intention of the game seemed to come through slightly more than application and sense of identity. Seventh grade players were a little more invested in the game as opposed to the co-creators, which may be a result of the question and role of the co-creators. In other words, co-creators’ question related to creating the game for their classmates, while players’ question related to successfully completing the game. While developing a sense of identity and pride was not achieved in this first iteration of Moʻolelo Masters, Kumu Kaʻiulani hopes and believes that by continuing to develop interactive lessons relevant to haumāna interests and grounded in ʻŌiwi Edge, our keiki will eventually feel empowered to replace foreign authors who objectify Hawaiian culture and disrupt toxic narratives.
The qualitative findings reflect a deeper understanding and appreciation for the game components and intentions when asked to elaborate about Hawaiian values and identity. For those who chose to respond to the prompts, haumāna articulated solid knowledge and application of Hawaiian mindsets, ideals, and behaviors. To truly gauge the extent of haumāna application and impact that Moʻolelo Masters could have on players, we invite Kumu to use the template in their own classes. If you are interested, please email Kumu Kaʻiulani Lum-Ho at walumho@ksbe.edu.
References
Anfara, V. A., Brown, K. M., & Mangione, T. L. (2002). Qualitative analysis on stage: Making the research process more public. Educational Researcher, 31(7), 28-38. https://doi.org/10.3102/0013189X031007028