Could you talk to us about what role that cultural educators played in the movement and how did practices like chant and hula and gathering become forms of political action? And also, if you could talk a little bit about what role Hawaiian language immersion and Eho Punana Leo play in transforming cultural revival and political resurgence at the time.

so much to say about this and so i'll try to keep my comments brief so we can work through what is a laundry list of great questions that i don't know if we'll have complete time to answer but i'll try my best you know it was considered that hawaiian language was going extinct and dying out primarily in the 60s before this kind of hawaiian renaissance movement and that's a function of colonialism of Americanization, the education system that my father and my uncle and my grandpa grew up in, which was highly disciplinary for practices of cultural traditions like what you just mentioned, hula.

dance, holy chants, Olano language.

And so that process of reeducation was both disciplinary and violence in school systems, but also regulatory, right? It was about reshaping the population of not just native Hawaiians, but people in Hawaii to an American colonial mindset.

One of the ways that this occurs in regards to the Hawaiian language is that it was banned.

the republic of hawaii i believe before the territorial period banned the hawaiian language and that law was still in the books for decades and decades and decades so not only was there this ideological cultural and educational disciplining and regulation there was a legal governing that bans the indigenous language of Hawaii.

There's all sorts of reasons for that, right? That we can think about and unpack, but this is a story of colonialism and also settler colonialism from the U.S.

And I'm wondering if you could talk a little bit about what made that possible.