Hawaiianess than their parents. Whatever the case, the Hawaiian influence is visible in these neo-Hawaiians, as it is throughout all aspects of Hawaiian society today, and it has also shaped the lifestyles of members of the other ethnic groups.

The Elderly Hawaiians in
Contemporary Hawaii
Longevin and Health

There were close to 6,000 Hawaiians and Part-Hawaiians 65 and over in Hawaii in 1979, and they constituted 8.2 percent of the state's elderly population (see Table II). With only 3.3 percent of its members classified as senior citizens. Hawaiians/PartHawaiians have the smallest percent age of elderly members among the

major ethnic groups in Hawaii (see Table II). This proportion is less than one-third the national percentage (11 percent) of older individuals in the population. Life expectancy at birth has increased through the years for all ethnic groups (see Table III), and the range, or difference, between the longest and shortest life expectancy rates per given year, has narrowed. Although life expectancy for Hawaiians/Part-Hawaiians has improved relative to Caucasians, Japanese, and Chinese since the early 1900's, in 1970 the native group still fared poorest with a close to 10-year difference between them and the longest-lived Japanese and a more than four-year difference between them and the Filipinos (whose life ex

pectancy was shorter than the Hawaiians/Part-Hawaiians prior to 1930). Not surprisingly, life expectancy at age 65 is also less for Hawaiians/Part Hawaiians: 12.8 for males and 14.2 for females vs. 17.5 and 18.4 for Japanese males and females, and 16.5 and 17.7 for the Chinese; 14.2 and 17.4 for the Caucasians; and 14.6 and 16.9 for the Filipinos."

Table IV presents the rates and rank for various health indices by ethnicity from 1974-1976. Based on the 11 health conditions selected by Burch (see Table IV), the Hawaiians/Part-Hawaiians had the greatest or next to the greatest prevalence for all indices except for tuberculosis and cerebrovascular disease. The summation of health rankings, from best to poorest, placed the Chinese ethnic group first. followed by the Japanese. Filipino, Caucasian, and Hawaiian/ Part-Hawaiian.

Why the Hawaiians/Part-Hawaiians have the shortest life expectancy and fare less well on several comparative health measures than do members of

C.B. Park et al., "Life Tables by Ethnic Group for Hawati, 1920-1970, State of Hawaii Research and Statistics Report, No 26. June 1979

represented (2.2 percent vs. 4.4 percent) in the $25.000 and over bracket compared to the total state population. Older Hawaiians/Part-Hawaiians who are 60 and over also exceed the state proportions of individuals in the poorest half of six categories of family income-under $5.000 up to $14.000-and have less than the state proportions in the richest three groups-$15,000 to $25.000 and over, 10 Hawaiians/Part-Hawaiians tend to have less formal education than other residents. Only 22 percent of adults have any post-high school education compared to 38.5 percent for the total adult state population: the comparable figures for those 55 years and over are 9.8 percent for Hawaiians/Part-Hawaiians and 17.9 percent for the state population. Throughout adulthood Hawaiians/ Pan-Hawaiians also have a lower ratio of their mem

Alu Like. Native Hawaiian Profile. (Honolulu. Alu Like. Inc 1975) 10 Hawaii State Department of Health. Health Surveillance Program. Special Tubu lation. (Honolulu. Department of Health. 1980b).

bers in the professional, technical, and managerial category and are overly represented in structural (construction and building) work."

There is also evidence to indicate that the health practices of the Hawaiians/Part-Hawaiians contribute negatively to their well being.

Nutritional habits, exposure to hazards and accidents, preventive health practices, and lifestyle are affected to a great degree by ethnicity, income. education, and occupation. These variables also interact with genetic factors, and with one another, to influence life expectancy and health

status.

Elderly and Families

The continuation of the traditional Polynesian concept of family consciousness can be found in contemporary Hawai'i. At one level, for example, whereas only 1.2 percent of households nationwide were characterized in 1978 as the doubling up" type of multigenerational household, 17.4 percent of the Hawaiian/Part-Hawaiian group were living in extended families. The average size of families in Hawaii which include persons 55 or older is 3.09: among Hawaiians/Part-Hawaiians the mean is 3.52. In addition. among the various ethnic groups, only Samoan headed families have a larger average number of children (2.8) under 18 years of age than do the Hawaiian/Part-Hawaiian families with their 1.8 children. 15

On another level, case histories 16 indicate that many Hawaiians/PartHawaiians report dreams, visions, or experiences with portents, generally involving deceased blood relatives. Visions of grandparent or grandchild are reported slightly more frequently than visions of parents or child. These experiences are in keeping with the traditionally close relationships with the aumakua, or ancestor gods, and the adoption practice of hanai. With regard to the latter, although the first-born child is no longer given routinely to grandparents, the emotions associated with the hiapo still exist, and grandparents often feel strongly possessive of hiapo grandchildren. The concept of the hanau mua, or acknowledged senior head of the family, continues to permeate family life and to shape family decisions. All of this is not to say that the ohana family system has remained intact and is free of problems. Today the term 'ohana refers both to the extended, as well as to the nuclear family. And although many may cherish the notion of 'ohana in the traditional sense. the practices that helped the ohana function smoothly-the obligation to forgive and release (mihi and kala) when asked: conducting ho оропоропо, the family conference in which relationships were set right through prayer. discussion. confession. repentance. and mutual restitution and forgiveness; and observing the ho'omalu, or period of silence to allow tempers to cool and thinking to become rational-may not be observed. These practices. however, are necessary to the preservation of the family system as structured by the early Hawaiians. Conflicts also arise between parents and grandparents regarding the placement, care, and socialization of the hiupo. And all kupuna may not be as wise. knowledgeable, or perfect as others. particularly members of

Pukus. Look to the Source, op. cit 1 Thid

Kupuna as Cultural Resources The search for ethnic identity and revival of the Hawaiian culture have highlighted the contribution the aged can make in serving as the kumu, or source of knowledge. Several programs in Hawaii have been developed to capitalize on this resource. The

Friends of Waipahu Cultural Garden Park are working on the creation of a Plantation Village which will serve as a living museum. When completed. the Village will include both restored original buildings and replicas of the early plantation buildings and will be as faithful to Hawaiian plantation life as Williamsburg is to colonial life. It will include specific areas devoted to each of the various ethnic groups who worked on the plantations and will feature ethnobotanical gardens as well. Unknown to many people. the native Hawaiians brought the original sugar cane to the islands and were the first workers on the plantations. The experiences of elderly Hawaiians who are familiar with plantation life have been recorded on videotapes, and others have been used in research projects, educating visiting children and adults, and restoring artifacts.

In 1978 an amendment to the Hawaii constitution was passed by the

ratified by the electorate, calling for the state to promote the study of the Hawaiian culture, history, and language. The amendment included the phrase, the use of community expertise will be encouraged." The Queen Lili'uokalani Children's Center initiated a pilot project using kúpuna to teach young children in educational settings in the areas

identified by the constitutional amendment. The Center presently utilizes kúpuna with a range of people and in a variety of settings. Knowl edgeable elders are used to teach the native language to adults and children: gardening to families: cultural concepts to intermediate and high school dropouts: culture, arts. and crafts to youths in high schools, the correctional facility, and summer programs: and oceanography. agricultural concepts, and culture to adults.

In 1980 when funds were provided to the state Department of Education (DOE) as part of their supplemental budget, the pilot culture, history, and language project mandated by the constitutional amendment was continued by the DOE. The Hawaiian Studies Program, as it is now called, operates with a budget of nearly $300.000. Approximately 33 kúpuna are employed for no more than 17 hours per week as part-time teachers to serve in 33 schools throughout the

state. Criteria for selection are: kúpuna must be from the community in which they will be working: native speakers of the Hawaiian language: knowledgeable through living of the Hawaiian culture (therefore, generally 50 years of age and older); in good physical condition; and able to travel. The part-time teachers move through a training plan which includes: an orientation phase (on the school, program, and prepared teaching units): observation/participation phase (preparing and presenting cultural lessons); and a practice teaching phase. The kupuna generally teach elementary school children. meeting each of their eight to nine classes three times weekly, with 30 minutes devoted to each class period. The regular teachers then reinforce the teachings of the kupuna through related lessons and concepts.

an

In 1980 Alu Like assisted in planning the first statewide gathering of Hawaiian elderly. Ka Leo O Na Kupuna: the voice of the Kupuna The purpose of the conference was to address major problems within the Hawaiian family and community, as well as problems facing the Hawanan heritage. and to seek the advice and counsel of the kúpuna in achieving solutions. Riding on the crest of the enthusiasm and interest generated by the conference. the O'ahu delegation of elders with the assistance from the Alu Like O'ahu Island Center formed a non-profit group. Ka Leo Mana O Na Kupuna-the powerful voice of the kúpuna. The goal of this group is to promote the Hawaiian language and culture and to act as consultants and resource people.

The change from a traditional to a modern society has not been without pain for elderly Hawaiians. They can ease the transition for future generations when they, and the aged of other ethnic groups, share with us not only the legacies of their traditional past, but also their strengths in coping with an evolving social and cultural system.