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One could argue that Niʻihau Hawaiian is the closest we've got to early forms of the language spoken in the islands. However, the language may be dying out. One interviewee noted the more frequent use of English amongst younger Ni`hau residents and expressed worry that when young speakers use English, they'll start to think in English, possibly leading them to abandon the Hawaiian way of thinking, and perhaps the language. Niʻihau speakers don't use diacritical marks like ʻokina (glottal stop) and kahakō (macron), which have become invaluable aids for language learners. They do, however, use "t"s and "r"s in place of "k"s and "l"s (e.g. ke aloha= te aroha, Ni`ihau style) - something that isn't taught in universities and immersion schools. Hawaiian language scholar Keao NeSmith says there's a history there. He says missionaries were confused by the Hawaiian language when they arrived. They were determined to translate the Bible into Hawaiian, but they couldn't figure out when to swap the "t" for the "k" and the "l" for the "r". So they created a standardized alphabet that dropped the use of "t'"s and "r"s. NeSmith says Niʻihau speakers chose not to alter their spoken language. But the missionary system gained a stronghold in the rest of the islands through the 1800s. Many of the Hawaiian language documents developed during this period, including newspapers, would become a go-to repository for the revitalization of the ʻōlelo Hawaiʻi a century later as the number of native speakers began to decline.

This paper is about the Hawaiian language in the form of education in our islands. It analyzed how attending a Hawaiian language immersion school affects students. After interviewing students who attend Papahana Kaiapuni (a Hawaiian immersion school), they found that students were more invested in practicing traditional Hawaiian values, and influenced cultural pride among family members. Attending the school also positive community views and about both Hawaiian language and cultural revitalization efforts.

Languages often adapt naturally to the world around them. Speakers create new words to communicate new concepts. But when a language isn't spoken widely enough to adapt on its own - as with Hawaiian - it may need help to move things along. The Hawaiian language has nearly 30,000 words. But up until the late 1980s, the language didn't have words for subjects like soccer, computer or recycling. So a group of linguists and language advocates formed a lexicon committee in 1987 to invent new words. The committee has created at least 7,500 new words since its inception. Many of the committee's entries have been published in a modern Hawaiian language dictionary called Māmāka Kaiao. Much of the group's work helped to make Hawaiian teachable in language immersion schools. But some are skeptical of the committee's work. One interviewee noted that there is a small group creating words that we "need" now, but it's unclear why that word was chosen or how. Even the pronunciation of new words can be confusing, she adds. Disagreements among Hawaiian speakers may seem like bad news for spreading the language. But Larry Kimura, UH-Hilo Hawaiian language professor, says it's a sign that the language is growing. He said the lexicon committee helps speed up what would have been an otherwise natural process of ʻōlelo Hawaiʻi adapting to the world around it.

Article talks about an adult Okinawan-language class in Hawaii. Okinawan, also known as Uchinaaguchi, is an endangered language--it fell into disuse due to Japanese colonization--hence few native speakers of the language remain. I've posted the text of the article below, as you've got to be a Star-Advertiser subscriber to see the full page: POSTED: 01:30 a.m. HST, Aug 27, 2013 StarAdvertiser.com Learning Okinawan helps preserve culture and identity, an instructor says By Steven Mark In a classroom for preschoolers, a group of adults is trying to revive a language that is foreign to their ear but not to their heart. The language is Okinawan, or "Uchinaaguchi," as it is pronounced in the language itself. The class at Jikoen Hongwanji Mission in Kalihi, as informal as it is, might just be the beginning of a cultural revival thousands of miles to the east of the source. At least that is the hope of Eric Wada, one of the course instructors. "For us, it's the importance of connecting (language) to identity," said Wada, who studied performing arts in Okinawa and is now the artistic director of an Okinawan performing arts group, Ukwanshin Kabudan. "Without the language, you really don't have identity as a people." Okinawa is the name given to a prefecture of Japan, but it was originally the name of the main island of an archipelago known as the Ryukyu Islands that lies about midway between Japan and Taiwan in the East China Sea. For centuries, the Ryukyu kingdom maintained a degree of independence from other East Asian nations. As a result, distinctive cultural practices evolved, from graceful and meditative dance to the martial art called karate and the poetic language that sounds like a blend of Japanese and Korean. The islands were officially annexed by Japan in 1879. The 20th century saw the World War II battle of Okinawa, which claimed more than a quarter of the island's population, the subsequent placement of U.S. military bases and the return of the islands to

Increasing demand is sparking conversations around Hawai`iʻs constitutional duty to provide access to ʻōlelo Hawaiʻi, or Hawaiian language education. It's been three years since the Hawaiʻi Supreme Court ruled that the state has a constitutional duty to provide immersion education. The case involved Chelsa-Marie Kealohalani Clarabal. She wanted an immersion education for her daughters on Lānaʻi where there was no such program. "The legal landscape at the time was there was no case law that we could cite," said Honolulu attorney Sharla Manley who represents the Clarabal ʻohana. "There were three provisions of the state constitution - one being the official languages provision, the other provision being the Hawaiian education provision and thereʻs the provision for traditional and customary practices," Manley told HPR. But no court had enforced any of these provisions when it came to ʻōlelo Hawaiʻi until the Clarabal case.

Article, by Punahou alumna Alia Wong, profiles Kaipo`i Kelling, a Hawaiian language immersion teacher, the near-devastation of the indigenous language due to missionary contact, and the subsequent revitalization of `ōlelo Hawai`i.

House Bill 157, introduced by State Representative Diamond Garcia, proposes requiring and implementing the teaching of the Hawaiian language, ʻŌlelo Hawaiʻi, for public school students grades K through 12. The proposal would appropriate $5 million to create ʻŌlelo Hawaiʻi curriculum and hire teachers to implement the program. The state Department of Education said in a statement they strongly support expanding ʻŌlelo Hawaiʻi in public schools. The DOE currently offers it as a language course at 32 of its 64 high schools and Hawaiian language immersion is an option at 22 of its schools statewide. DOE officials say they would need to look at their ability to teach ʻŌlelo Hawaiʻi at every grade level in all schools because qualified Hawaiian language teachers are already a high-need area with recruitment challenges.

"Hawaiian, it was like a flame that went out, then psshw," Kuuwehi Hiraishi makes a sound of a gas burner igniting, "it came back." She's referring to her own Hawaiian language proficiency after returning to the Islands from the Mainland, going from hardly speaking the language to using it regularly in her work.