By Amber Strong Makaiau
WE BELIEVE
“...that education is a process of living, and not a preparation for future living.”
– (John Dewey, “My Pedagogic Creed.”)
WE BELIEVE
“That the best and deepest moral training is precisely that which one gets through having to enter into proper relations with others in unity of work and thought.”
– (John Dewey, “My Pedagogic Creed.”)
WE BELIEVE
“...in the immense gain to the community that will come from individual training of the children and the opportunity for the budding and blossoming and fruiting of that in every child which is different from the endowment of others.”
– (George H. Mead, Professor of Philosophy, University of Chicago.)
There are many important voices who have shaped and continue to shape the ongoing progressive education movement. For example, the quotes from John Dewey and George Herbert Mead–written into a Hanahau‘oli School brochure published in 1919–are as relevant today as they were when the pamphlet was first printed. Listed under a section of the brochure titled, “Aim and General Methods,” the words of Dewey and Mead frame the overall philosophy and pedagogy of the school at its founding. They serve as a foundation or starting point that the architects of the school’s original design could lean on and build off of as they “tried new methods and broke with the stilted formal type of instruction which was common at that time” (Cooke, 1964, p. 79).
Today, as I leaf through this 105 year-old archival treasure, the references to Dewey and Mead continue to be useful and formative. Discovered during a trip to the school archives, and documented in a previous blog, finding the voices of the two prominent progressive education leaders listed in the brochure instantly connects me to the intentions and spirit behind the school’s origins. They give me insights into the “brain trust” that was put together to launch the school from an idea to a reality, and speak to me directly as I think more about Hanahau‘oli School’s progressive education mission moving forward. In this blog, I share more of what I learned about the unique group of individuals who made up Hanahau‘oli School’s original brain trust listed on the “References'' page in the 1919 brochure. I explain how some of the names, like Dewey and Mead, were familiar, while others were not. Like an unfolding mystery, I describe how I was most intrigued by the people I knew nothing about, and how the questions I had about these folks drew me into wanting to know more about who each of the individuals were and to what extent they were involved with constructing Hanahau‘oli School’s unique take on progressive education within the context of Hawai‘i and the larger movements of the time.
In the paragraphs to follow, I present each of the names on this “References” list in the exact same order and with the same language that appears on page three of the brochure. Beneath each person’s name I offer a brief bit of biographical information about each individual, gathered from the research I conducted online, in books, and from the Hawaiian & Pacific Collection located on the fifth floor of the University of Hawaiʻi at Mānoa’s Hamilton Library. I provide evidence (as much as I’ve found so far) that some on this list had more of a direct influence on Hanahau‘oli School’s progressive philosophy and pedagogy than others who were most likely included as endorsements of the school’s credibility. At the end of the blog, I reflect on the legacy of these individuals within the larger narrative of our school’s ongoing story and the overall story of progressive education in Hawai‘i.
The Hanahau‘oli School 1919 Brochure
References, Page 3
HONOLULU
Vaughn MacCaughey, Superintendent, Public Instruction, Territory of Hawai‘i
From 1919 to 1923, Vaughn MacCaughey was the Superintendent of Public Instruction for the Territory of Hawai‘i. He was appointed by Governor Sanford B. Dole and served at a time when leaders of the territorial government and school board were “implementing an aggressive Americanization campaign in the territory’s public schools” (Americanization through the school system, 2023). It is interesting because some historians describe MacCaughey as a “progressive reformer” who aimed to relieve teachers from “ceaseless outlines of petty drudgery” (Potter & Logan, 1995, p. 154), while others note “MacCaughey’s proposal, which created what became public English Standard schools, effectively segregating middle-class Caucasian students, who spoke Standard English, from the mostly Asian American children of plantation workers, who did not” (Tamura, 1996, p. 538). Despite this later fact that MacCaughey’s “work [in] the public schools” has been described by some scholars as “ reflect[ing] an attitude of colonialist acculturation” (Benham, 1998, p. 131), in 1919, Sophie Judd Cooke received a letter from MacCaughey stating: “I heartily and fully endorse the educational creed therein (referring to the Hanahau‘oli School bulletin, 1919). One of the dangers to our democracy is the lock-step and effacement of individuality in the public system…It is my hope, next fall, to arrange to have some of our better teachers visit Hanahau‘oli School, one by one, and to catch something of its spirit” (Letter, SJC File). MacCaughey’s positive sentiment towards progressive education exhibited in this letter is noteworthy, and interestingly aligned to one of his predecessors, Inspector General H.S. Townsend (1896-1900), who was a major champion of progressive education in this era. (More to come about Townsend in a future blog!)
HONOLULU
Arthur L. Dean, President, University of Hawai‘i
Arthur L. Dean served as the second president of the University of Hawai‘i. His tenure started in “1914, when the university was but a small struggling college with 21 undergraduate students. When he retired in 1927 he had transformed it into a complete university with a student body, in all branches, of almost 1400” (No Writer Attributed, 1931). Although John “Dewey’s contribution to education during his first visit to Hawai‘i (in 1899)…played an important and foundational role in efforts to establish university level education in Hawai‘i…and indirect role in the opening of the College of Hawai‘i (now the University of Hawai‘i) in 1908,” I found no evidence of Dean’s direct involvement with the progressive education movement in Hawai‘i or immediate ties with Hanahau‘oli School (McEwan, 2015, p.5). In fact, Dean did not seem particularly supportive of teacher education in general and “opposed” merging the Normal School (the teacher training school at the time, now the UHM COE) with the University of Hawai‘i (a move made by his immediate predecessor) (Kirk-Kuwaye, 2015). And sadly, Dean is now most well known for wrongfully taking credit for University of Hawai‘i chemistry instructor Alice Ball’s discovery of “the world’s first leprosy treatment” (Tani, 2021).
HONOLULU
Harriet Castle-Coleman
Harriet Castle Coleman’s contributions to Hawai‘i’s progressive education movement are well documented in Al Castle’s (1989) publication, Harriet Castle and the Beginnings of Progressive Kindergarten Education in Hawai‘i 1894 - 1900. They are also recorded in a number of articles published in the journal Educational Perspectives, which chronicles John Dewey’s visits to Hawai‘i. The editor of the journal, Hunter McEwan, shares: “the Castle family, especially Helen Castle Meade and Harriet Castle Coleman, were undoubtedly instrumental in facilitating [John Dewey’s] visits [to Hawai‘i] through their connections with the University of Chicago, and especially in attracting Dewey to give his extension lectures” (2015, p.5), which ultimately contributed to the founding of the University of Hawai‘i (described above). Harriet Castle Coleman is best known for the “extensive research [she conducted] throughout America on the kindergarten movement..[she] went to visit her sister in Chicago and had the opportunity to visit the Hull House and become acquainted with Dewey’s philosophical and pedagogical ideas. Harriet brought her conviction for free kindergarten home to Hawai‘i and waged a grassroots fundraising campaign” (Silva, 2015, p. 32) to start similar programs here. Along with her mother, Mary Tenney Castle, in the 1890’s Harriet was an early supporter of “reforming kindergartens [so that they were multicultural and not] organized by race...More importantly…[she believed that], as they saw it, traditional formalist instruction, which stressed repetition, memorization, and rigid discipline, was no longer adequate preparation for a rapidly changing world” (Castle, 1989, p. 121). Based on Harriet Castle Coleman's educational philosophy and convictions, in addition to the family connections between the Castles and the Cookes–I have no doubt in my mind that Harriet Castle Coleman collaborated with Sophie and George Cooke, and others to get Hanahau'oli off the ground!
LOS ANGELES
Augustus F. Knudsen
Augustus Francis Knudsen (1869-1944) was born and raised on the Hawaiian island of Kauai and he was most likely connected to Hanahau‘oli School founders Sophie and George Cooke through familial social connections (read this interesting blog to learn more about the Knudsen family and Augustus’s ties to Hawai‘i). Knudsen gained national popularity as an American Theosophist, and was a well-known lecturer in the worldwide Theosophical Society. At the time that the 1919 brochure was created (between 1900-1920), Knudsen was giving theosophy lectures across the United States, which most likely included connections between theosophy and education. “He was very generous and active in support of Jiddu Krishnamurti and of the Krotona Institute of Theosophy during its foundational days in Hollywood, California. He served as Dean of the Institute from 1914 to 1920” (Theosophy Wiki, 2023). The reference to Krishnamurti is important because he was an influential thought leader of the Twentieth Century who published prolifically (e.g. Think on These Things, with a chapter on “The Function of Education).” His philosophy challenged traditional notions of education by asking questions like: “Why do we go through the struggle to be educated? Is it merely in order to pass some examinations and get a job? Or is it the function of education to prepare us while we are young to understand the whole process of life” (Krishnamurti, 1989, p.1)? “Krishnamurti advocated for integrated curriculum and pedagogy, integrated teachers, small size schools, experience based learning, respect and sensitiv[y] towards nature, maintain[ing] fearless and stimulating learning environment, promoting culture of no-competition and qualitative or formative assessment” (Anand, 2020, p 1). While the work of Krishnamurti, the Theosophical Society, and the American progressive education movement are each distinct, there is some evidence of philosophical overlap and intersection (e.g. see this publication, The Goal of Education). And in regards to Agustus Knudsen’s role in the founding of Hanahau‘oli School, I can only speculate that Knudsen’s expertise in theosophy might have been used to construct the school’s progressive education philosophy and pedagogy.
CHICAGO
George H. Mead, Professor of Philosophy, University of Chicago
George Herbert Mead (1863-1931) was an American philosopher and social theorist “often classed with William James, Charles Sanders Peirce, and John Dewey as one of the most significant figures in classical American pragmatism” (Mitchell & Taylor, 2023). Mead’s ties to Hawai‘i are via Henry Castle (1862 - 1895), brother of Harriet Castle (described above), who was the roommate and “fast friend” of Mead in 1879. “While undergraduate students at Oberlin College and later as graduate students at Harvard, Mead and Castle spent many hours speaking of the instrumentalist and pragmatist challenges to traditional, more static idealist philosophical systems. Mead…later became one of the nation’s leading pragmatist philosophers [of the time] from his important post as chairman of the University of Chicago’s Philosophy Department” (Castle 1989, p. 124). In Chicago, Mead spent time with Dewey, developing and contributing to progressive era reforms. “Mead's philosophical approach grew out of his conviction that knowledge was not remotely removed from the immediate experiences of everyday life. The quest to integrate knowledge and experience became the hallmark of [his] philosophy…Mead [also] participated actively in a variety of local movements and social programs in the growing city. He was treasurer of Hull House, a member of the progressive City Club, and editor of the Elementary School Teacher” (The University of Chicago, 2023). Although it is unclear as to whether Mead actually visited Hanahau‘oli School or contributed directly to the development of the school’s progressive philosophy and pedagogy, it is noteworthy that one of the most prominent figures in the American pragmatist philosophical tradition endorsed the school in the 1919 brochure.
CHICAGO
Gudrun Thorne-Thomsen, Teacher, Francis Parker School
In her 1964 memoir, Sincerely Sophie, Sophie Judd Cooke recalls the first time she met Gudrun Thorne-Thomsen. “I attended a series of lectures for mothers on ‘Literature for Children,’ given at Washington Place by Mrs. Goodrun Thorne-Thomsen of the Francis Parker School in Chicago. These talks were fascinating to me, and I was happy to meet Mrs. Thorne-Thomsen and got to know her quite well. I discussed my particular situation as to my children’s education with her and she suggested that I start a little school of my own and invite other children to join” (p. 78 - 79). Originally from Norway, Thorne-Thomsen immigrated to the United States as a teenager and settled with her sister in Chicago. “There she trained to be a teacher at the Cook County Normal School and came under the influence of Colonel Francis W. Parker” (Baker & Greene, 1987, p. 13). In 1901, Parker founded the Chicago Institute, which became the University of Chicago School of Education. Parker’s School of Education eventually merged with John Dewey’s laboratory at the University of Chicago “and the combined institutions came to be known as the University of Chicago Laboratory Schools (UCLS or Lab School). Thorne-Thomsen was recruited with Parker, to teach third grade in the Lab School and train teachers in storytelling and children’s literature at the university’s School of Education '' (Ryan, 2015, p. 284). In addition to teaching at the University of Chicago, Thorne-Thomsen taught at the Francis Parker School, published extensively, became principal at Ojai Valley School, and was a highly regarded storyteller who went on to promote storytelling and story hour in the American public library system (Baker & Greene, 1987). About her professional and personal qualities, her contemporaries had this to say: “many years ago I saw her teach a group of children at the Francis Parker School in Chicago. I thought at the time that she was the greatest teacher I had ever seen work with little children. I watched her draw on her seemingly endless resources of knowledge, wisdom, and vitality and I wished that there were more Gudrun Thorne-Thomsens in the world. Unfortunately there is only one. In reality, education as she offers it, literature as she tells about it, and life as she lives it, are all of them arts of which she is master” (Alschuler in Thorne-Thomsen, 1940, p.63). There is no doubt that Gudrun Thorne-Thomsen had a profound impact on Hanahau‘oli School’s progressive philosophy and pedagogy, including Hanahau‘oli School’s rich storytelling tradition (e.g. Caroline Curtis a master storyteller and author was hired to be the school’s influential Hawaiian culture teacher in the early years) and the school’s emphasis on cultivating “joy” (Thorne-Thomsen, 1903, p.162) as a defining element of learning.
NEW YORK
John Dewey, Professor of Philosophy, Columbia University
John Dewey is a legend. He “lived from the Civil War to the Cold War, wrote 37 books, and published 766 articles in 151 journals. In his lifetime, he was hailed as America’s preeminent philosopher.” Long lasting and far reaching, the legacy of his work not only helped to advance the American progressive education movement but also helped to reform schooling in general (e.g. learner-centered and experiential approaches, project-based learning, schoolwide assemblies, and the focus on the whole child). Today, Dewey’s “philosophical theories are still discussed, criticized, adapted, and deployed in many academic and practical arenas. His ideas continue to impact the fields of “aesthetics and art criticism, education, environmental policy, information theory, journalism, medicine, political theory, psychiatry, public administration, sociology, and of course in the philosophical areas to which Dewey contributed” (Stanford Encyclopedia). While much of his professional life was spent in Michigan, Chicago, and New York, including his tenure at the University of Chicago and the University of Chicago Lab School, this blog offers a small glimpse into the ways in which Dewey impacted education in Hawai‘i and the founding of Hanahau‘oli School. The historical records show that “Dewey visited Hawai‘i on three separate occasions: first, in August 1899; again, in August 1919; and finally, in January 1951, sixteen months before his death on June 1, 1952” (McEwan, 2015, p.2). Researched extensively by Hunter McEwan,“Dewey’s visits, his personal connection to the Castle family, and the dedication and influential work of his disciples like Henry Townsend, Harriet Castle…and others have contributed to Dewey’s special status in Hawai‘i as a familiar presence–a kind of guiding spirit for educators who want to offer students an alternative to dominant educational practices based on teaching as telling and learning as memorization” (McEwan, 2015, p. 9). This is the case with Hanahau‘oli School. By the time Hanahau‘oli was founded in 1918, Dewey had a number of well-established relationships in Hawai‘i and was both familiar and accessible to the authors of the 1919 brochure. This is evident on page five of the brochure: “The school was started in September 1918. It is an outgrowth of a home school, in which the parents wished to inculcate the educational ideas expressed by Mrs. Thorne-Thomsen, in her lectures given in Hawai‘i in the spring of 1918, also the ideas of John and Evelyn Dewey, in their book ‘Schools of Tomorrow.’” It is also reflected in Sophie Judd Cooke’s (1964) memoir, which states, “our crowning event was when Dr. John Dewey, who had advocated this theory of teaching, and Mrs. Dewey, came to visit our school and gave us the ‘green light.’ This gratified us!” (pp. 78–79). When thinking about Dewey’s influence on Hanahau‘oli, McEwan shares: “dedicated to the implementation of Dewey’s pedagogic principles–the Hawaiian word chosen for the name of the school, hanahau‘oli, translated as ‘joyous work,’ has a nice correspondence with Dewey’s views on play and work, not as opposing terms but as interconnected attitudes, and as he puts it: ‘work which remains permeated with the play attitude is art–in quality if not in conventional designation’” (1916, p. 214). With connections like these, there is no doubt that the strong links between Hanahau‘oli School and John Dewey shaped the school’s progressive philosophy and pedagogy.
NEW YORK
Mrs. John [Alice] Dewey
Last, but certainly not least, it is important to highlight the possible connection between Hanahau‘oli School’s founding and the work of Alice Dewey. Noted in McEwan’s (2015) scholarship (referenced above), “during Dewey’s first visit to Hawai‘i in 1899, he was accompanied by his wife, Alice Chipman Dewey. This is recorded in the letters that they wrote ‘mainly to their children, describing their 1899 stay’...I also found other letters referencing their later trip in 1919” (p.2). In addition to the letters written home, there is an iconic photograph of “John and Alice Dewey and other crew members posing beside an outrigger canoe on Waikiki Beach” (p.2). So who was Alice Dewey? “Alice Chipman Dewey was a philosopher, social reformer, educator, pioneer, and among the earliest women to graduate from U-M [University of Michigan]. Her incredible legacy has been historically overshadowed by that of her husband, John Dewey” (Robbins, 2023). The Deweys were partners for 41 years and it has been said that Alice “guided her husband’s focus from the purely theoretical to the more practical” (Robbins, 2023). In addition to raising seven children, the Deweys co-founded the University of Chicago Laboratory School and Alice “served as principal” from 1900 to 1904, growing the original 16 students to a group of 140, who ranged in age from four to 16” (Robbins, 2023). A staunch feminist and anti-racist, Alice Dewey was very active in the suffrage movement and “focused on the idea that education was a tool to bring about social change” (Robbins, 2023). It is reported that the final trip she took to Hawai‘i in 1919, was a stopover on her way to Asia where she studied and advocated for women’s rights on a global scale. While the specificities of Alice’s impact on the founding of Hanahau‘oli are undocumented, it is reasonable to assume she was an integral part of the tremendous work the Deweys did together to grow progressive education in Hawai‘i.
FINAL THOUGHTS
So there they are: the list of references; the individuals who were identified as important and integral to the school’s founding. This was the brain trust who offered their intellect, expertise from various fields, power, and influence to both establish the school and ensure that it had the legs to stand on well into the future.
As I previously mentioned, it seems like some of the people listed played a critical role in directly shaping Hanahau‘oli’s progressive philosophy and pedagogy. Others, on the other hand, appear to be included as a vote of confidence, or reassurance from the community at-large that Hanahau‘oli School would be successful in delivering a quality educational program, despite its experimental nature. With that said, regardless of the degree of impact each of the personalities on the list had on the school’s advancement at the time, knowing a little bit more about the people Sophie and George Cooke invited into their brain trust in 1919 gives me tremendous insight into the school as it exists today and sparks questions for Hanahau‘oli’s future.
For example, Augustus Knudsen was the most obscure name for me on the list. He was especially mysterious because his name did not have a title next to it like MacCaughey (Superintendent, Public Instruction, Territory of Hawai‘i) or Dean (President, University of Hawai‘i). However, the more I learned about Knudsen and the intersections between theosophy and progressive education philosophy, the more particular aspects of Hanahau‘oli school life made sense. A specific example is the “thought of the day.” Each day at Hanahau‘oli School a specific class (e.g. the 2/3 Kukunaokalā or 4/5 Po‘e Ka‘ahele) is invited to lead the whole school in a “thought of the day” at the end of our morning flag or assembly gathering. The students in that class select a famous quote, saying, poem, or song and prompt the whole school, gathered outside in the open air courtyard or seated in the pavilion for assembly, to recite the thought in unison. Once we are done, all of the students quietly walk back to their classrooms to start the school day. Thoughts include: “Today may beautiful things happen to you.” “Let us honor this day.” “Pupukahi i holomua (Unite to move forward).” “Aloha kekahi i kekahi (Love one another).” “Bù pà màn, jiù pà zhàn–不怕慢，就怕站 (Be not afraid of growing slowly, be afraid of standing still).” Or, signing: “I Love Books.” “Make New Friends.” “Shalom.” “Magic Penny.” While the thought of the day is not particularly religious, it does have a spiritual quality and the practice is aligned to the mission of the American Theosophical Society: “encouraging open minded inquiry into world religions, philosophy, science, and the arts in order to understand the wisdom of the ages, respect the unity of all life, and help people explore spiritual transformation” (The Theosophical Society, 2023). I can’t help but think that partnering with Knudsen while forming the school’s progressive philosophy and pedagogy may have been the reason Hanahau‘oli School has a daily act of collective reverence embedded into the fabric of school life.
Another insight gained into school life today emerged from the research on Gudrun Thorne-Thomsen. Scholars reference the ways Thorne-Thomsen used the stories she told to children as teaching tools for the advancement of social justice. When explaining the way in which Thorne-Thomsen told “East o’ the Sun and West o’ the Moon” they share:
Thorne-Thomsen definitely puts the girl in charge; she is an active protagonist, controlling her destiny from the start. This interpretation most likely arises from Thorne-Thomsen’s childhood experiences but also from her mature life as a teacher. Thorne-Thomsen maintained the same practices and beliefs as Parker, Dewey, and other teachers at UCLS, popular causes and new attitudes shared by large numbers of teachers during the Progressive Era, such as children’s, women’s and worker’s rights, and the suffrage, temperance, and settlement movements. (Gregor 82-83; Wiggin 1- 24; Goldstein, 33 - 46 in Ryan, 2015, p. 286)
Today, Hanahau‘oli School remains committed to the embedded nature of social justice education within the larger progressive education movement and is using children’s literature as a tool for stimulating critical conversations about the ways in which schools can further advance liberty and justice for all.
The research also led to questions. Why was it that MacCaughey was able to publicly endorse Hanahau‘oli School’s progressive education approach, yet he couldn’t advocate for this type of teaching and learning in Hawai‘i’s public schools at the time that this brochure was published? Given progressive education’s overall adherence to the tenets of social justice education, why isn’t Alice Dewey’s role in shaping Hanahau‘oli School and the movement at-large properly credited? Where are the multicultural voices and people of color in this reference list? The questions reveal how the larger forces of classism, racism, and colonialism are powerful adversaries to the idealistic aims of the progressive education movement. I wonder, is it too lofty of a goal to think that schools have the capacity and capability to change society for the better? Will larger political and economic forces override the promise and potential of progressive education to create a better future society? I’d like to remain optimistic, and think not, but the questions remain. I keep them top of mind as I continue to think more about my roles in the University of Hawai‘i at Mānoa College of Education and at the Hanahau‘oli School Professional Development Center, and more broadly about the coalition of educators that it will take to advance the movement forward.
They are also questions that I will grapple with in my next blog of the series, which aims to share more about H.S. Townsend, a leading progressive educator in the islands who was “expected to be appointed the first superintendent of public instruction as soon as the territorial government was established” (Hunt, 1969, p. 297) but who was ousted from the position in 1900 because of the “aggressive Americanization campaign…[implemented in the] territory’s public schools” (Americanization through the school system, 2023). I wonder: if Townsend had remained in power, and was included on the list of references in the 1919 Hanahau‘oli School brochure, would our educational norms, practices, and systems look different? Would progressive education be the status quo in Hawai‘i; the right of all children in the state, rather than a privilege? Would we have more diverse voices to help shape the future of the ongoing progressive education movement? Questions like these–stimulated by this historical inquiry–remind me to remain grounded in the voices of our forebearers, while finding new voices to grow the brain trust moving forward.
Works Cited:
Americanization through the school system. (2023, September 16). Retrieved from: https://coe.hawaii.edu/territorial-history-of-schools/americanization-through-the-school-system/
Anand, V. (2020). J. Krishnamurti’s philosophy of education. International Journal of Research in all Subjects in Multi Languages, 8(8), 1-8.
Anderson, H. (2011, April 4). The krotoa colony’s first session: A photographic discovery. Under the Hollywood Sign. https://underthehollywoodsign.wordpress.com/tag/augustus-knudsen/
Cooke, S.J. (1964). Sincerely Sophie. Honolulu, HI: tongg Publishing Co LTD.
Dewey, J. (1916). Democracy and education: An introduction to the philosophy of education. Macmillan Publishing.
No Writer Attributed. (1931, June 2). University of Hawai‘i honors Arthur L. Dean. The Harvard Crimson. https://www.thecrimson.com/article/1931/6/2/university-of-hawaii-honors-arthur-l/
Gibbon, P. (2019). “John Dewey: Portrait of a Progressive Thinker.” Humanities, Spring 2019, 40(2). https://www.neh.gov/article/john-dewey-portrait-progressive-thinker
Hunt, J. R. (1969). Education in the states: Historical development and outlook. National Education Association of the United States, Council of Chief School State Officers. https://files.eric.ed.gov/fulltext/ED033095.pdf
Kirk-Kuwaye, C. (2015, June 25). Normal school and haole teachers. Thinking Locally About Territorial Hawai‘i. https://thinkinglocally.org/2015/06/25/normal-school-and-haole-teachers/
Krishnamurti, J. (1989). Think on these things. New York: HarperOne.
McEwan, H. (2015). Introduction to this issue. Educational Perspectives, 47(1 & 2), 1-10.
Mitchell, A. & Taylor, S. (2023). George Herbert Mead. In E. N. Zalta (Ed.), Stanford encyclopedia of philosophy (Spring 2023 ed.). https://plato.stanford.edu/archives/spr2023/entries/mead/
Potter, R. E. & Logan, L.L (1995). A history of teacher education in Hawai'i. Honolulu: Hawaii Education Association.
Ryan, P. (2015). Journeys east o’ the sun and west o’ the moon: What does a storyteller’s life, performance style, and signature story tell us? Storytelling, Self, Society, 11(2), 280-297.
Silva, A. (2015). Dewey in Hawai‘i-1899. Educational Perspectives, 47(1 & 2), 28-33.
Tamura, E. H. (1996). [Review of A History of Teacher Education in Hawai’i, by R. E. Potter & L. L. Logan]. History of Education Quarterly, 36(4), 538–539. https://doi.org/10.2307/369805*
Tani, C. L. (2021, October 13). Why don’t more of us know her name? Alice A. Ball is hidden in history. Honolulu Magazine. https://www.honolulumagazine.com/why-dont-more-of-us-know-her-name-alice-a-ball-is-hidden-in-history/
The Theosophical Society. (2023). https://www.theosophical.org/
Theosophy Wiki (2023, September 16). Augustus Francis Knudsen. Retrieved from: https://theosophy.wiki/en/Augustus_Francis_Knudsen
Thorne-Thomsen, G. (1903). The educational value of fairy-stories and myths. Elementary School Teacher, 4-3, 161- 167.
Thorne-Thomsen, G. (1940). Literature — An Art, Childhood Education, 17:2, 63-65, DOI: 10.1080/00094056.1940.10724521
The University of Chicago Library. (2023, September 16). George Herbert Mead (1863-1931): Philosophy. The University of Chicago Centennial Library. https://www.lib.uchicago.edu/collex/exhibits/university-chicago-centennial-catalogues/university-chicago-faculty-centennial-view/george-herbert-mead-1863-1931-philosophy/
ABOUT THE AUTHOR:
Dr. Amber Strong Makaiau is a Specialist at the University of Hawai‘i at Mānoa, Director of Curriculum and Research at the Uehiro Academy for Philosophy and Ethics in Education, Director of the Hanahau‘oli School Professional Development Center, and Co-Director of the Progressive Philosophy and Pedagogy MEd Interdisciplinary Education, Curriculum Studies program. A former Hawai‘i State Department of Education high school social studies teacher, her work in education is focused around promoting a more just and equitable democracy for today’s children. Dr. Makaiau lives in Honolulu where she enjoys spending time in the ocean with her husband and two children.
