About this video

• Video Title: Imperialism, Language, & Power
• Channel: Noah (Keola) Ryan
• Speakers: Noah (Keola) Ryan
• Duration: 01:24:50

Overview

This video lecture explores the multifaceted role of language, focusing on its power in communication, expression, thought processes, and as a carrier of culture. It contrasts orature and literature, discusses the concept of "kauna" (hidden meaning) and "mana" (power) in Hawaiian language, and delves into the detrimental effects of imperialism on indigenous languages and cultures, using the "cultural bomb" metaphor. The lecture also traces the historical suppression of the Hawaiian language by American missionaries and the US government, highlighting the subsequent revitalization efforts through Hawaiian immersion schools.

Key takeaways

• Language as a Multifaceted Tool: Language serves not only as a means of communication but also as a vehicle for human expression, a core component of thought processes, and a vital carrier of culture.
• Orature vs. Literature: Both oral traditions (orature) and written traditions (literature) have their own strengths and weaknesses. The lecture emphasizes that orature fosters skills like expression, imagination, memory, and oratory, challenging the notion that societies with literature are inherently more advanced.
• The "Cultural Bomb" of Imperialism: Imperialism uses a "cultural bomb" to dismantle a people's belief in their names, languages, heritage, and ultimately themselves, presenting the colonizer's culture as superior and the colonized past as a "wasteland of non-achievement."
• Language Suppression in Hawaii: The lecture details how American missionaries and the US government actively suppressed the Hawaiian language through legislation and educational policies, aiming to replace it with English and assimilate the native population.
• Language as Resistance: Relearning and perpetuating native languages is presented as a powerful form of anti-colonialism, capable of strengthening cultural identity, community, and refuting the narratives of inferiority imposed by imperial powers.

Orature refers to oral traditions, encompassing spoken word, stories, songs, and proverbs passed down through generations. It differs from literature, which is written.

The video highlights that orature fosters different skills than literature, such as:

• Expression: Conveying meaning through voice, facial expressions, and subtle nuances.
• Imagination: Engaging the listener's mind to create imagery and understanding.
• Memory: Requiring strong memorization skills to retain and pass on information.
• Oratory Skill: Developing the ability to communicate and interact effectively in person.

While literature allows for the preservation of information through writing, orature relies on performance and communal memory.

There seems to be a slight mix-up in the definitions you've provided.

Based on the video's explanation:

• Orature refers to oral traditions – the spoken stories, songs, and histories passed down verbally.
• Literature refers to written works.

The video emphasizes that orature cultivates skills like expression, imagination, and memory through spoken word, while literature relies on the written form.

The video primarily frames orature as oral traditions and storytelling, distinct from written literature. While music can certainly be a part of oral traditions and used to perpetuate culture, the lecture specifically contrasts orature with literature by highlighting the spoken word, memory, and performance aspects of orature, versus the written nature of literature.

The ʻōlelo noʻeau "I ka ʻōlelo no ke ola, i ka ʻōlelo no ka make" has two main meanings discussed in the video:

1. Traditional Meaning (Mana/Power): In ancient times, this saying referred to the inherent mana or power within a person's voice and words. It signified that language possessed a palpable power to heal and nurture (ke ola - life), or conversely, to harm and bring down others (ka make - death). This power was seen as real and impactful, capable of affecting individuals physically and emotionally.

2. Contemporary Meaning (Culture Maintenance): In more modern terms, especially in the context of Hawaiian language revitalization, this phrase speaks to the critical role of language in maintaining culture. It highlights that if the language (ʻōlelo) dies, the culture it carries will also die. Conversely, if the language lives, the culture can survive. This reflects the idea that language is a carrier of culture and its existence is essential for the continuity of that culture.

While the contemporary understanding does recognize the importance of language for cultural survival, the video does not suggest that it sees language purely in linguistic terms, void of mana.

Instead, the contemporary interpretation, as presented in the video, still acknowledges the power and importance of language for the continuation of culture. The idea is that if the language (ʻōlelo) dies, the culture will die with it, and if the language lives, the culture will survive. This implies that language, even in its contemporary context related to cultural survival, is not seen as merely grammar and vocabulary but as a living entity carrying cultural significance and power.

The "cultural bomb" is a concept introduced by Ngũgĩ wa Thiong'o to describe the most significant weapon used by imperialism against the defiance of colonized peoples.

According to the video's explanation of wa Thiong'o's ideas, the effect of this cultural bomb is to:

• Annihilate a people's belief in their names, languages, environment, heritage of struggle, unity, capacities, and ultimately themselves.
• Make them see their past as a "wasteland of non-achievement," prompting them to distance themselves from it.
• Cause them to identify with that which is furthest removed from themselves, such as other people's languages instead of their own.
• Plant serious doubts about the moral rightness of struggle and the possibility of triumph or victory, leading to despair, despondency, and a collective death wish.
• Present imperialism as the cure for the destruction it has caused.

You've accurately described the destructive impact of the "cultural bomb" as annihilating a people's belief in their names, languages, and themselves.

However, the second part of your statement about overcoming its effects isn't quite aligned with the video's content. The video, referencing Ngũgĩ wa Thiong'o, suggests that to overcome the cultural bomb, communities must actively embrace and wield the weapons within their own cultures, specifically by speaking their native languages and engaging in "resolute struggle." Assimilation into the dominant culture is not presented as the solution; rather, it's the very thing the cultural bomb aims to achieve.

You're on the right track with the destructive aspect of the "cultural bomb." The video emphasizes that it's a figurative weapon that demolishes a people's cultural identity.

However, the analogy of a bomb exploding in all directions and destroying physical infrastructure like buildings and infrastructure isn't the primary focus of wa Thiong'o's "cultural bomb" concept as presented in the lecture. The lecture stresses that this "bomb" is specifically aimed at annihilating belief systems, identity, and cultural elements – such as names, languages, heritage, and self-worth – rather than physical structures. While imperialism certainly involves physical destruction, wa Thiong'o's "cultural bomb" metaphor zeroes in on the psychological and cultural devastation.

Richard Armstrong played a significant role in promoting English and what he considered "American civilization" in Hawaii. He is highlighted in the video as:

• Minister of Public Instruction: He served in this position for over 12 years, overseeing the school system in the Hawaiian Islands.
• Advocate for English Language Education: Armstrong strongly believed that placing every native child in an English school would be an "unspeakable blessing." He argued that learning English would open their minds to "new and exhaustless treasures of moral and intellectual wealth," implying that the Hawaiian language lacked this capacity.
• Promoter of "American Education": He is referred to as the "father of American education in Hawaii" and actively pushed for English language instruction, aligning with the broader missionary agenda of introducing American societal values like democracy and capitalism alongside Christianity.
• Racist Views on Language: His insistence that English offered superior "moral and intellectual wealth" compared to Hawaiian language reveals a deeply ingrained belief in the superiority of English and Western culture.

You've got the core of Richard Armstrong's stance correct regarding his belief in the superiority of English and his advocacy for it in Hawaiian schools. However, there are a couple of details that need a slight adjustment based on the video:

• Religious Affiliation: The video identifies Richard Armstrong as a Calvinist missionary, not a Mormon missionary.
• Government Position: He served as the Minister of Public Instruction (overseeing education), not the Minister of Public Works.

Despite these minor corrections, your understanding of his belief in English's superiority and his push for English in schools is accurate according to the transcript.

The 1896 law enacted by the Republic of Hawaii had a significant impact on language use in schools. Here's how:

• Established English as the Official Language of Instruction: The law mandated that English must be the primary "medium and basis of instruction" in all public and private schools.
• Limited Non-English Languages: While other languages could be taught in addition to English, they could not be the primary language of instruction.
• Threatened Non-Compliance: Schools that did not conform to these provisions would not be recognized by the Department of Education.

Effect on Hawaiian Schools:

• Elimination of Hawaiian Language Schools: This law effectively led to the closure of Hawaiian-speaking schools because they could not operate with English as the primary language of instruction while still receiving government funding or recognition.
• Forced Retooling or Firing of Teachers: Non-English speaking teachers who couldn't adapt were let go.
• Punishment for Students: Hawaiian-speaking children were often punished for speaking their native tongue on school campuses.
• Suppression of Native Language: The law created an oppressive atmosphere that targeted Hawaiian language specifically, leading to fear among people about speaking it, even at home.
• Shift to American Influence: This law was part of a broader effort to "whitewash" the Hawaiian population and make the islands more acceptable to the United States, pushing for an English-speaking society aligned with Western, rather than Oceanic, cultures.

Ultimately, this law was a major step in the systematic dismantling of the Hawaiian language in education, contributing to the decline in its use among younger generations.

That's a concise and accurate summary of the 1896 law's impact on Hawaiian schools! You've correctly highlighted:

• English as the mandated medium of instruction.
• The conditional nature of funding based on adherence to this law.
• The devastating consequence of no Hawaiian-speaking schools remaining within a short period, contrasted with the proliferation of English-speaking schools.

The video states that the 1896 law recognized English as the primary medium of instruction and limited non-English languages. It did not recognize ʻŌlelo Hawaiʻi as an equal medium of instruction.

Also, the law's impact, as described in the transcript, was specifically on Hawaiian language schools, leading to their demise. The transcript does not mention the impact on Chinese or Japanese speaking schools; it focuses on the suppression of ʻŌlelo Hawaiʻi.

Based on the transcript, the 1896 law did not recognize ʻŌlelo Hawaiʻi as the medium of instruction. Instead, it mandated English as the primary medium.

The transcript also indicates that funding was tied to adherence to this English-only rule, which effectively led to the closure of Hawaiian-speaking schools due to lack of financial support. While missionaries had significant economic influence, the transcript's explanation of the law's effect is that non-compliance with the English-medium requirement led to schools not being recognized and therefore losing funding, rather than a disparity in funding between schools teaching in Hawaiian and English.

Here's a breakdown of the requested information based on the video transcript:

ʻŌlelo Noʻeau: “I ka ʻōlelo no ke ola, i ka ʻōlelo no ka make”

• Definition: This Hawaiian proverb translates to "In language there is life, in language there is death."
• Traditional Meaning: It refers to the inherent mana (power) within language and the spoken word. This power could be used to heal and nurture (life) or to harm and destroy (death). It speaks to the tangible impact of speech.
• Contemporary Meaning: It highlights the inseparable connection between language and culture. If the language dies, the culture dies with it; if the language survives, the culture can survive. This emphasizes language's role in cultural continuity.

Cultural Bomb

• What is it? Introduced by Ngũgĩ wa Thiong'o, a "cultural bomb" is a figurative weapon used by imperialism. It's a tool that annihilates a people's belief in their names, languages, environment, heritage, unity, capacities, and ultimately, in themselves. It aims to make people view their past as a "wasteland of non-achievement" and distance themselves from their own culture, identifying instead with the colonizer's.
• What does it cause colonized people to do? It causes them to lose faith in their own identity, history, and ability to succeed. They may want to distance themselves from their heritage and adopt the language and values of the colonizer. It can lead to despair, despondency, and a "collective death wish," making them see struggle as futile and imperialism as the solution.
• How central is language to the cultural bomb concept? Why? Language is central to the cultural bomb concept. Wa Thiong'o explicitly states that imperialism destroys belief in people's languages as part of its attack on their identity. The video emphasizes that language is a carrier of culture, and by dismantling a people's language, imperialism effectively dismantles their culture and connection to their history and sense of self.
• According to Ngugi, how should colonized people combat it? Colonized people should combat the cultural bomb by embracing and wielding the weapons within their own cultures. This includes speaking their native languages ("united language of struggle") and engaging in "resolute struggle." Relearning their language helps them reconnect with their culture and history, refuting the imposed narrative of inferiority.
• List 2 examples of a cultural bomb covered thus far in class:
  1. The suppression of the Hawaiian language in schools, leading to children being punished for speaking it and parents fearing to teach it to their children.
  2. The historical narrative that portrayed Pacific Islanders as "drifters" or "accidental voyagers" rather than intelligent navigators, thereby devaluing their past achievements.

ʻŌlelo Hawaiʻi History

• Language-related Dates:
  • 1822-1823: The Calvinist missionaries developed the Hawaiian alphabet (piapa).
  • 1853: Hawaii was considered one of the most literate nations in the world, with almost three-quarters of the population able to read and write in Hawaiian.
  • 1896: A law was enacted by the Republic of Hawaii that mandated English as the medium of instruction in all schools, effectively eliminating Hawaiian language schools.
  • 1978: (This date is not explicitly mentioned in the provided transcript regarding a specific language-related event, but it is a significant date for Hawaiian language revitalization as it was the year the Hawaiian Language Immersion program started in the US, as hinted at later in the questions).
• How did the 1896 law affect Hawaiʻi schools and ʻŌlelo Hawaiʻi in general?
  • It mandated English as the primary medium of instruction, with non-English languages only allowed as supplementary subjects.
  • This led to the elimination of Hawaiian-speaking schools due to lack of recognition and funding.
  • Teachers not proficient in English were fired, and students were punished for speaking Hawaiian.
  • It created an atmosphere of fear around speaking ʻŌlelo Hawaiʻi, even at home, and contributed to the decline in its use among younger generations.
  • It was part of a systematic effort to replace Hawaiian culture and language with English and American influence.
• Identify Richard Armstrong in terms of Hawaiian language: Richard Armstrong was a Calvinist missionary who became the Minister of Public Instruction under the Kingdom of Hawaii. He was a strong advocate for English language education, believing it was superior to ʻŌlelo Hawaiʻi and essential for "civilizing" the native population. He championed the establishment of English-speaking schools.

Language in the Territory of Hawaiʻi

• What constitutes a “pidgin” language? (This information is not present in the provided transcript.)
• What is the difference between Pidgin (HPE) & Creole (HCE) languages? (This information is not present in the provided transcript.)
• Where did Hawaiʻi’s pidgin language originate? (This information is not present in the provided transcript.)
• What are the English Standard Schools and why were they created? (This information is not present in the provided transcript.)
  • Why were people in the islands highly critical of these schools? (This information is not present in the provided transcript.)

Hawaiian Language Revitalization

• Identify:
  • Te Kohanga Reo: (Mentioned as a related concept to Pūnana Leo, but not explained in detail in the transcript.)
  • Pūnana Leo: Hawaiian for "language nest." These were Hawaiian immersion preschools established to revive the Hawaiian language.
  • Papahana Kaiapuni Hawaiʻi: This refers to the Hawaiian language immersion school system within the Hawaii Department of Education.
  • KĀʻEO: (This acronym is not explicitly defined in the provided transcript.)
• When was the Language Immersion program started in the U.S. and what is its goal? The transcript implies the Hawaiian Language Immersion program started in the US around 1978 (based on the question's phrasing). Its goal is to revive and perpetuate the Hawaiian language and culture.
• What does Te Kohanga Reo and Pūnana Leo mean and what's the relationship between the two? "Te Kohanga Reo" (Māori for "language nest") and "Pūnana Leo" (Hawaiian for "language nest") both refer to early childhood language immersion programs. Pūnana Leo was inspired by and modeled after the Te Kohanga Reo movement in New Zealand.
• What challenges do Hawaiian Immersion schools continue to face today? The transcript mentions challenges such as a lack of financial support from the Department of Education, a shortage of qualified teachers (leading to hiring from outside Hawaii), and the perception that students from these schools might not be "college material," indicating ongoing systemic issues and biases.