The Ellmore-Timms Collection is a large-scale photographic collection with over 150,000 negatives and paper prints. This collection contains everything you would expect photographic studios to produce during their time including weddings, sports teams, engagement portraits, commercial and industrial material, newborn portraits and community events.
Check out some of the Ellmore-Timms Collection highlights here.
This large, studio-based collection, the Ellmore-Timms Photography Collection, which numbers over 150,000 negatives, was previously stored in inappropriate conditions off-site. Once this collection was moved into in climate-controlled conditions back at Aotea Utanganui, it was rehoused and boxed into acid-free, conservation-grade boxes for long-term preservation. The next step in the preservation process for this collection would be to digitise a percentage of this collection to create a master copy of each image for long-term preservation and access.


A bit of light-heaterd fun for Sunday… this is just so brilliantly silly — check out Medium Large's post on cat's quoting Charlie Sheen if you need a giggle!
However when I turned 18 this all changed; I was basically shown the door with no information about how to get more batteries or new moulds and so on.
After a few phone calls my mum found out I could go to the hospital next door for batteries and moulds for an adult. Well every time I needed a hearing-related appointment I had to first go to my GP, then my GP had to make an appointment for me. Then when I was at my appointment I would be waiting around for long time, there was only one person doing the hearing test, another person to make the mould and another person to fit my aids… you get the picture: I could be there for 3 or more hours waiting for these people. After while I got fed up!
One day when I needed to get more batteries I did not want to travel into to London just to get them. My mum asked where else I could source them and we found out I could go my local council office get them… well… when I went to my local council they asked for my 'brown book': what brown book????!?!?!
My mum had to make even more enquiries…… it transpired that I should have been given a brown battery book by the hospital as they kicked me out when I turned 18! So. My mum had to arrange to get a brown book for me from that hospital I'd been with.
These day it's hard work trying sort my h.aids out, getting battires became not too bad since I moved out of my parents' home to a different area. The lady at my new local council office was kind. She knew about my powerful h.aids and also about my mental health problems why I don't get out very often so she always gave me loads of batteries, a whole box. That was great until the nice lady retired 😦 From then on it became more of a struggle.
Thankfully I have a few spares but if I try to get new batteries the council staff give me a hard time. I let them know that my social worker told me I'm within my rights to get lots of batteries. (I got a social worker when I moved out, after my mum found out I was entitled to special help from a social worker like getting equipment like a flashing doorbell and so on.)Now I feel that I have to have someone with me when I go for batteries or hearing checks for support — if I went on my own they don't ask me questions they just give me what they think I need and off I go. When I bring someone with me the audiologists ask questions about what the problems are, how can they help me and so on. That's why I feel I need someons as a witness, it becomes 2 people against 1; if I have only my word against the audiologist I feel I cant complain. Well it's how I feel anyway.
I'm still speaking with people about their experiences with NHS audiologists and it seems that the common problem areas come back again and again, e.g. not facing the patient when speaking to them preventing the patient from lipreading. Well I have been kindly offered an opportunity to express some opinions directly to people who are influential locally, touch wood something good can come from that.
It might be a nice idea to also focus on using this platform to share nice things and helpful advice regarding hearing loss.
A man goes to his doctor because he thinks his wife is going deaf. He asks the doctor for a test to see if this is true. The doctor tells him to ask her what they are having for dinner tonight at 30 ft. If there is no answer, ask again at 20 ft. Then 10ft., and then 5 ft.
The man uses this test. He stands 30 ft. away from his wife and says "What are we having for dinner tonight, dear?". There is no answer, so he asks again at 20 ft. Then 10 ft.
At 5 ft., he says "Darling, what are we having for dinner tonight?!?", and his wife replies by saying, "For the fourth time, we're having Chicken!".
Hi this is just a quick post to wish everyone a lovely xmas.
I'm sure they're stressed out from funding problems, regardless of their individual competencies. Speaking with a HoH friend, apparently the local department here used to use a ticketing system to show who's turn it was, rather than audiologists calling out names! Why not now?! Money??? Oh boy….
"The hospital manager decided, in his wisdom, to move the ENT clinic to the back of the hospital, while leaving the audio clinic at the front! I faced him with this, as a volunteer at the hospital when he'd spent time to tell us "wonderful and valuable people" about all the "positive changes" he was making….
I asked if he was planning to move the audio dept too… "No, we aren't" he said… totally oblivious to the issues it would now raise.
So, I said…. "Have you considered that the majority of those who come to ENT and Audio are elderly and infirm, and quite often see both the ENT "and" Audio?? You are now going to have them traipsing too and fro through miles of corridor to see both in one 'appointment'. You will have notes ending up the wrong end, so will have staff running too and fro to find them. Occasionally ENT and Audio like to pop in and consult one another during appointments…. It won't work.."!!
"But when it comes down to it, I find our audios do the best they can, withing their very limited management structure and facilities. They are constantly frustrated themselves.
I actually taught one of their audios about the Baha at the very beginning, as the seniour audio dumped it on her when she showed an interest! She'd contact me to ask about the accessories, and the fine detail about the gadgets themselves. Having said that, she 'finally' was sent on a course last this year, 7 years after she took on the Baha side of things. I thought things were looking up as the seniour audio mentioned decided he'd had enough, and there was a new one. But she only lasted 5 minutes, found the travel to work too much apparently.
In a reply to DGT's comment, I promised to post examples of the ignorance of some audiologists.
Okay, so I've already mentioned the lack of visual display to alert patients for their appointment within audiology departments (instead they will literally say or call the name).
Lady X also has to put up with audiologists talking down into their notes, not facing her, when she needs to lipread. So then Lady X can't follow what they're going on about if she doesn't have a friend with her. They won't write things down for her either. Seriously, what a bunch of ****s (insert 4 letters as you feel appropriate).
An audiologist I saw thought that the international symbol for deafness & hearing impairment was a sign for hearing aids. (This one, in case you don't know what I mean- http://en.wikipedia.org/wiki/File:International_Symbol_for_Deafness.svg ) I had to tell her it's displayed where there are facilities for deaf/hearing impaired, when there is a 'T' in the bottom right corner there are induction loop facilities which can be used with a hearing aid. She still didn't seem to believe me about the symbol, and said that I *might* be right, but she's seen it for hearing aids….
She saw that symbol on a badge. I had a few different badges made up so I was less afraid to leave the house. The audiologist fitted me a h.aid and she said that I wouldn't be needing those badges now… Um… A hearing aid is a really useful, wonderful gadget, but it will NEVER bring you normal hearing. (Doesn't that audiologist even know this most basic thing? How can she give realistic expectations to patients if she doesn't even know that?) There are plenty of noise situations in which you'll really struggle. I often do still wear the badges as I still can't tell the direction from which sound is coming. It's not about having an ear switched on or amplified but also how the brain interprets the signals. I hide and avoid crowded places as best I can.
One more thing about this same lady, she offered me to wear the h.aid on my way home from my first appointment obtaining it and having her it set up. UH OH…! Now I'd read around the subject area enormously before getting my bionic ear attachment. I'd wanted to prepare myself as best I could, I wanted to minimise the opportunity for any more unpleasant surprises. Also I didn't want generally unrealistic expectations. Every piece of literature about this (including the sheet from the audiology department!) advised not wearing it outside until after getting used to it indoors. You're supposed to introduce it to your ear and brain very gradually. Noises in a h.aid sound very strange and metallic/electronic at first and it takes a while for your brain to make sense of all the new noises– your own voice really does sound weird enough, so you're supposed to progress slowly in a safe environment. Not wear it home walking (or god forbid driving) along a busy road etc.
"In the past I have experienced not nice treatment by some audiologists but the last 7 years or so, the ones I have met have all been great.
Another friend (sorry I'm keeping this so flipping anonymous…. maybe I should come up with some mysterious sounding names which is perhaps the blogging equivalent of contributors wearing those toy plastic glasses with a fake nose and moustache…) we'll call her Lady X for now(!) told me the opposite, experiences with audiologists have unfortunately gotten worse for her more recently.
Experiences with audiologists seem to be varied. Some such professionals are helpful and intelligent. If some of my posts so far seem crass or unfairly harsh it is because of strong feelings and I'm sure I haven't explained clearly enough to the uninitiated.
The reason why I made this blog was because when you you start going deaf it is scary and isolating. You go through a kind of grieving process, so much what you took for granted becomes difficult. When audiologists are ignorant or rude, it really can push hearing loss victims into further depression. When we see an audiologist to obtain a hearing aid or have the settings modified we need some one who at least has an inkling of understanding towards how we need a hearing aid to work, as well as enough training to understand each device.
For those unaquainted, a hearing aid isn't a simple gadget, it can take a few visits to an audiologist to get one set up as best possible for a patient.
The automatic or 'normal' setting is really quite wonderful on modern digital h.aids. I think mine is typical and will adapt to the noise of my surroundings in very clever ways. A constant background noise will be phased out so it doesn't bother me. A loud noise, such as a baby screaming, will cause it to cut out (compression) so my eardrums aren't exploded from the amplified sound. There is also a 'directional microphone' so if I'm chatting with somebody in front of me it will amplify sound from that forward direction and reduce background noise from the side.
This is really great in relatively quiet situations with a constant background.
Good news — you can add a directional microphone program to the h.aid so that you can tell it you want to increase amplification in the forward direction, decrease amplification on the sides and STOP CHANGING AROUND WITH EVERY BACKGROUND NOISE. This directional mic program is sometimes known as the 'pub & restaurant' program. Some h.aids had this as a separate program by default when automatic 'normal' programs were less sophisticated.
So I went back to a drop-in appointment slot to find an audiologist to add this as a separate program for me. She asked why I wanted it, then was happy to activate this for me. I'm angry that it isn't already on there by default and I'm annoyed that I needed to go into detail about what problems I'd had — now coffee shops, restaurants, any kind of sociable or even work situation are bearable, which should be a given! Ho hum, never mind it was a good end result ….HIT !
A friend with exactly the same model h.aid as I wear ('crisp packet' person) went to another drop-in clinic in the same audiology centre that I use. The audiologist said that wasn't possible with this h.aid ….MISS !
Another friend (with digital hearing aids– analogue are no longer issued on NHS) who also uses the same audiology department as me asked to have a directional mic added as a separate program. This friend was talked down to like a naughty child, being told that there was already a directional mic in the automatic program and a separate directional mic program was not necessary. The audiologist even said "Well somebody's been talking to you." i.e. how dare this hard of hearing person speak with other hearing aid wearers and how dare they think they know better than an audiologist. ….HOW RUDE !
These drop-in clinics often have long queues (I'm talking about typical waits of over an hour if you're not at the front) which is fine, demand is high… I get that. I also appreciate that staff are probably feeling a little stressed from being in demand. But when a patient spends ages waiting around to be misinformed (let alone insulted) that isn't fair. This is not only because of the frustration from the appointment (if the audiologist is upset from being questioned he or she can go home at night at the end of the day and put it behind them) but because it means the hearing aid wearer has to suffer EVERY DAMNED SINGLE DAY because the particular audiologist they saw was incompetent.
Within the same audiology department: three different audiologists, three different results (only one positive).
How silly– several people have told me that their audiology department calls patients up for their appointment by saying or shouting the name! (It is the same where I go!) No visual systems at all!
"My worst experience with an audiologist took place about 15 years ago.
I was 40 when I lost my hearing badly enough to do something about it (65 now) and I was given what was described as an experimental h.aid well suited to my type of loss (mainly middle tones). I was happy with this h.aid for nearly 10 years and never went near audiologists in all that time, but when the h.aid eventually wore out and I had to seek help, the audiologist I saw would not accept that it was NHS issue, and reduced me to tears by virtually calling me a liar. He only accepted that it was NHS issue when I produced my book proving it.
Thick or prejudiced (or both)?
Audiologist: If I wore hearing aids I couldn't do this job!
…..oh come on Mr Audiologist!! Bloody hell. What new level of ignorance is this?? Maybe if you knew how to do your job properly and set up hearing aids correctly you'd realise hearing aid wearers can (as many do) work as audiologists. Shameful.
The audiologists who wear hearing aids do tend to be better as they seem to care about their patients and have shared experiences ie they can better understand problems hearing aid wearers face (especially when the devices aren't set up correctly…).


"Sanvaadha" is a mobile app specially designed and developed by us to break the communication barriers between deaf people in their day-to-day life. This app contains animated sign language GIF words to create messages. Using these animated sign language GIF words deaf people can generate complex paragraphs or sentences and then those messages can be sent via popular messaging platforms such as facebook Messenger, WhatsApp etc.
These sentences can also be translated into Sinhala text which usual people can read and understand. Also they can present those text sentences to people in public places such scenarios like asking something to buy from a shop, asking for price for something etc.
Solution for this app is designed and developed by us based on 1 year of research. Our client Ahanna foundation reached to us with the problem that they are facing day to day communication with deaf people. So then we started a research to understand the way they communicate and then we found possible solutions we can provide at low cost to their budget. This was a result of all our team efforts.
There are over more than 300,000 people are deaf in Sri Lanka and this app is now helping to solve their communication problems. The app is currently in beat testing stage and I'll be available soon for every one to download. Still if your interested to try this app you can download it from android app store.


text:
SDERA - Website
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Find out how SDERA been helping children and young people make smarter choices by providing a resilience approach to road safety and alcohol and other drugs education.
2018 Health and Wellbeing Young Achiever Award
Nominations for the 2018 Health and Wellbeing Young Achiever Award closed on 23 January 2018. The winner of the Health and Wellbeing Award will be announced at the Gala Presentation at the Pan Pacific on 26 May 2018.
Leavers Essentials Forums in the Goldfields
To help students make safe choices during Leavers celebrations in the Goldfields, SDERA partnered with the Kalgoorlie Boulder Local Drug Action Group to deliver two Leavers Essentials Forums at John Paul College and Eastern Goldfields College. Guest speakers from different local organisations were invited to speak with the students about a range of topics. Read more.
SDERA sponsors the 2017 WA Young Achiever WAYAA Award
Pavitra Aran has won the inaugural SDERA Health and Wellbeing Award in the 2017 WA Young Achiever Awards. Pavitra was presented with the award by Anne Miller at the gala presentation dinner held at the Pan Pacific on Friday 12th May. Pavitra, 26 of South Perth is completing her Masters of Clinical Psychology. Pavitra volunteered for Zero2Hero, a youth suicide prevention group and founded a social media project; Young Refugees of WA. Read more.
South West schools claim gold
Five schools in the South West are the first in the State to be awarded gold status in the Changing Heath Acting Together (CHAT) initiative.
At an awards ceremony today Cape Naturaliste College (CNC), Geographe Primary School, Dunsborough Primary School, Margaret River Primary School and Margaret River Senior High School were awarded gold status for their achievement. Cowaramup Primary School was awarded silver status and Bridgetown High School received bronze status. Regional Executive Director for the South West, Neil Milligan, spoke at the ceremony to congratulate the schools on their dedication to enhancing the health and wellbeing of their students. Learn how your school can be a CHAT school.
Keys for Life pre-driver education program wins national awards
Keys for Life was awarded the best Community Program in Australia at the Sixth Annual Australian Road Safety Awards in Melbourne in March this year. The program also received the Founder's Award for Outstanding Achievements, an award that cannot be entered but is awarded by the panel to recognise achievement.
SDERA Manager, Anne Miller, stated that "Preparing young people for safer driving is an important part of the Western Australian road safety strategy as they are over-represented in road crash statistics each year. Keys for Life is an all-encompassing program that provides school staff with professional learning and resources that have been mapped to the WA Health and Physical Education Syllabus."
Steering safely through the teen years
Catriona Coe, SDERA drug education consultant, said drug education in schools was directed towards harm minimisation, rather than a blanket "just say no" approach.
"The best way to stay safe is not to use but we also look at if you are going to choose to use what can you know, what can you do, who can you talk to and who can assist you to remain safer within that choice," Ms Coe said.
Read the full article in the West Online Lifestyle -Health and Medicine section, 1 February 2017.
Source: https://thewest.com.au/lifestyle/healthmedicine/steering-safely-through-the-teen-years-ng-b88363346z
New 7-9 alcohol and other drugs resources
SDERA has launched the new Year 7-9 Challenges and Choices alcohol and other drugs education resources. The content endeavours to support and expand students' knowledge, understandings, skills and attitudes in relation to their health, safety and wellbeing and are mapped to the WA Health and Physical Education Syllabus and the personal and social general capability. Discover more.
Resources mapped to the WA HPE syllabus
To further support teachers in their delivery of resilience, road safety and alcohol and other drugs education, mapping documents for K/PP-Year 6 Challenges and Choices resources are now available to download from the SDERA website. These mapping documents have been developed to assist teachers and schools deliver the engaging and age-appropriate learning experiences included in the K-6 Challenges and Choices resources.
SDERA's K-6 Challenges and Choices to be adapted for use in the Constable Care experiential learning centre
Based on the best-practice education principles of learning through play and simulation, Constable Care has embarked on a project to build and operate Western Australia's only safety experiential learning centre, where children aged 4-11 years can practice road and public transport safety skills in a realistic urban environment that links the classroom road safety curriculum to practical skills training outcomes. Find out more.
(Source: http://www.cccsf.org.au/programs/safety-school/)
Katanning Senior High School students 'stand strong'
Katanning Senior High School students were recently given the opportunity to work with a crew from Indigenous Hip Hop Projects to create a music video which raised awareness around the negative effects of alcohol and drug use. The students wrote and performed the lyrics to the music video "Standing Strong" based around the issues that they feel are most pressing for the youth in Katanning including the negative effects of alcohol and drug use and racism.
Over the course of 18 months the school and Palmerston worked together to secure funding which allowed the project to come to life. The students identified the negative effects of alcohol and drugs in their community and the links that these have to racism and domestic violence. The vision is to promote positive messages of reconciliation, respectful relationships and healthier lifestyles. Watch the video here.
Building resilience in young people
In a world where many young people are becoming more anxious and less able to cope with life and school stressors, it is important that schools take time to teach their students how to increase their social and emotional competence and become more resilient. Resilience education gives children and young people the opportunity to develop a range of social and emotional skills that can influence the way they make choices and decisions in challenging situations. Find out more.
It is important to involve young people and parents in drug education
Research shows us that young people want credible and reliable information to be able to make their own informed choices. School drug education supported by SDERA makes sure this happens according to best practice and promotes strongly the involvement of parents. The role of parents is essential as a support to a young person's evolving social and emotional growth. Where young people have an opportunity to open up a dialogue with supportive parents they can then be reassured, guided and informed which can make a significant difference. Find out more about SDERA's drug education resources for parents.
Parents matter in school drug education
Drug education helps young people build resilience, make more informed choices and understand that all drugs, legal and illegal, have the potential to cause harm. A whole school approach puts schools in a position to engage more strongly with parents. This allows parents to be better informed about drug-related harm and to have greater confidence in the influence they can have on their children's behaviour.
Working together, schools can support parents with provision of key information that will assist them in opening up a dialogue about drugs including alcohol and reinforcing messages that are being provided in the classroom. Find out more.
New parent engagement kit for secondary schools
To complement SDERA's teaching resources secondary schools can now use a new kit, which has been developed by the Mental Health Commission and SDERA. The Alcohol and Leavers Celebrations Community Action Kit supports secondary school communities to deliver key information specifically related to alcohol to parents/guardians of 12 to 17 year olds and provides information to help parents understand that for under 18's, no alcohol is the safest choice.
The impact of 'ice' on the brain
High doses of ice and frequent use may also cause 'ice psychosis'. This condition is characterised by paranoid delusions, hallucinations and bizarre, aggressive or violent behaviour. These symptoms usually disappear a few days after the person stops using ice.
The drug can also have serious long-term health effects, including depression, anxiety, and memory disturbance. Evidence also suggests that stimulant drugs such as methamphetamines when used occasionally and regularly can cause problems for the brain, especially with memory, concentration and mood being affected.
(Reference: Fatovich, D et al 2009. 'Brain abnormalities detected on magnetic resonance imaging of amphetamine users presenting to an emergency department')
Getting it Together: Developing a whole school drug education plan
Research shows that school drug education opens up a dialogue about drugs and consequences of drug use that can increase help seeking behaviour where concerns around drug use exist. Having a Whole School Drug Education Plan that focuses on classroom-based drug education and on procedures for responding to student drug use is supportive of staff as well as students. SDERA offers a full-day professional learning workshop to any school wishing to develop a Whole School Drug Education Plan.
Keys for Life is first rate
A recent evaluation, by Metrix Consulting, revealed that the majority of students and parents participating in Keys for Life, have a strong understanding of road safety behaviours including the non-use of alcohol and other drugs, and completing more than the required 50 hours of supervised driving practice for the log book. The evaluation was conducted in 2015 with the aim of providing SDERA with strategies to optimise program reach, uptake and effectiveness. The positive results are consistent with the 2008 evaluation and reveal even greater reach and student engagement across the state, as well as plans for continued improvement. Discover more about the Keys for Life program.
Reducing risk through education
As part of the State and National Ice Action Strategy SDERA is also developing website content that aims to inform, advise, build awareness and debunk myths and misconceptions regarding alcohol and others drugs. The suite of resources will provide information about ice, and where families and communities can seek support and advice. Find out more.
New methamphetamine workshops for south-west parents
Mental Health Minister Andrea Mitchell said the workshops would support teachers, parents and others wanting more information about methamphetamine and its potential harms. The workshops will look at the possible consequences of its use and what can be done to reduce harm and prevent use by students. Read the full media statement here.
New road safety education resources
SDERA has launched new Year 7-9 Challenges and Choices road safety education resources that map to the WA HPE Syllabus and the general capabilities, introduce the latest statistics and facts and incorporate engaging and practical age-appropriate learning activities for students. The resource includes a Teacher Resource with two modules, Resilience education and Road Safety education, and the student workbook ‐ In Gear.
Launch of new Talking Drugs strategy and online kit in schools
Education Minister Peter Collier announced a new online kit and a new professional learning program called Talking Drugs would be rolled out in WA schools. He was joined at the Applecross Senior High School launch by SDERA ambassador and Australian cricketer Brad Hogg and Mental Health Minister Andrea Mitchell. Find out more.
SDERA is proudly funded by the Department of Education WA, the Mental Health Commission and the Road Safety Commission via the Road Trauma Trust Account. SDERA acknowledges the Australian Aboriginal and Torres Strait Islander peoples as the first inhabitants of the nation and the traditional custodians of the lands where we live, learn and work.
CALL+61 8 9402 6415
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"Hawaiians" redirects here. For information on the population of Hawaii, see Demographics of Hawaii. For another uses, see Hawaiians (disambiguation).
"Kanaka Maoli" redirects here. For other uses of Kanaka, see Kanaka (disambiguation).
Native Hawaiians (Hawaiian: kānaka ʻōiwi, kānaka maoli and Hawaiʻi maoli) are the Aboriginal Polynesian people of the Hawaiian Islands or their descendants. Native Hawaiians trace their ancestry back to the original Polynesian settlers of Hawaiʻi. In total, 527,000 Americans consider themselves Native Hawaiian.
According to the 2010 U.S. Census, there were 371,000 people who identified themselves as being "Native Hawaiian" in combination with one or more other races or Pacific Islander groups. 156,000 people identified themselves as being "Native Hawaiian" alone.
The majority of Native Hawaiians reside in the state of Hawaii (two-thirds) and the rest are scattered among other states, especially in the American Southwest and with a high concentration in California.
One theory is that the first Polynesians arrived in Hawaii in the 3rd century from the Marquesas by travelling in groups of waka, and were followed by Tahitians in AD 1300, who then conquered the original inhabitants. Another is that a single, extended period of settlement populated the islands. Evidence for a Tahitian conquest of the islands include the legends of Hawaiʻiloa and the navigator-priest Paʻao, who is said to have made a voyage between Hawaii and the island of "Kahiki" (Tahiti) and introduced many customs. Early historians, such as Fornander and Beckwith, subscribed to this Tahitian invasion theory, but later historians, such as Kirch, do not mention it. King Kalakaua claimed that Pa'ao was from Samoa.
Some writers claim that other settlers in Hawaiʻi were forced into remote valleys by newer arrivals. They claim that stories about the Menehune, little people who built heiau and fishponds, prove the existence of ancient peoples who settled the islands before the Hawaiians ; but similar stories exist throughout Polynesia.
At the time of Captain Cook's arrival in 1778, the population is estimated to have been between 250,000 and 800,000. Some Hawaiians left the islands during the period of the Kingdom of Hawaii like Harry Maitey, who became the first Hawaiian in Prussia. Over the span of the first century after first contact, the native Hawaiians were nearly wiped out by diseases introduced to the islands. Native Hawaiians had no resistance to influenza, smallpox, measles, or whooping cough, among others. The 1900 U.S. Census identified 37,656 residents of full or partial native Hawaiian ancestry. The 2000 U.S. Census identified 283,430 residents of Native Hawaiian or Pacific Islander ancestry, showing a dramatic growth trend since annexation by the U.S. in 1898.
The Hawaiian language (or ʻŌlelo Hawaiʻi) was once the primary language of the native Hawaiian people; today, native Hawaiians predominantly speak the English language. A major factor for this change was an 1896 law that required that English "be the only medium and basis of instruction in all public and private schools". This law prevented the Hawaiian language from being taught as a second language. In spite of this, some native Hawaiians (as well as non-native Hawaiians) have learned ʻŌlelo as a second language. As with others local to Hawaii, native Hawaiians often speak Hawaiian Creole English (referred to in Hawai'i as Pidgin), a creole which developed during Hawaiʻi's plantation era in the late nineteenth and early twentieth centuries with the influence of the various ethnic groups living in Hawaii during that time.
Nowadays ʻŌlelo Hawaiʻi is the official language of the State of Hawaii, alongside English. The Hawaiian language has been promoted for revival most recently by a state program of cultural preservation enacted in 1978. Programs included the opening of Hawaiian language immersion schools, and the establishment of a Hawaiian language department at the University of Hawaiʻi at Mānoa. As a result, Hawaiian language learning has climbed among all races in Hawaiʻi.
In 2006, the University of Hawaii at Hilo established a masters program in the Hawaiian Language. In fall 2006, they established a doctoral (Ph.D) program in the Hawaiian Language. In addition to being the first doctoral program for the study of Hawaiian, it is the first doctoral program established for the study of any native language in the United States of America. Both the masters and doctoral programs are considered by global scholars as pioneering in the revival of native languages.
Hawaiian is still spoken as the primary language by the residents on the private island of Niʻihau.
Alongside ʻŌlelo Hawaiʻi, some Maoli (Native Hawaiians) spoke Hawaiʻi Sign Language (or HSL). Little is known about the language by Western academics and efforts are being made to preserve and revitalize the language.
Hawaiian children are publicly educated under the same terms as any other children in the United States. In Hawaii, native Hawaiians are publicly educated by the Hawaiʻi State Department of Education, an ethnically diverse school system that is the United States' largest and most centralized. Hawaiʻi is the only U.S. state without local community control of public schools.
Under the administration of Governor Benjamin J. Cayetano from 1994 to 2002, the state's educational system established special Hawaiian language immersion schools. In these schools, all subject courses are taught in the Hawaiian language and use native Hawaiian subject matter in curricula. These schools were created in the spirit of cultural preservation and are not exclusive to native Hawaiian children.
Native Hawaiians are eligible for an education from the Kamehameha Schools, established through the last will and testament of Bernice Pauahi Bishop of the Kamehameha Dynasty. The largest and wealthiest private school in the United States, Kamehameha Schools was intended to benefit indigents and orphans, with preference given to native Hawaiians. The Kamehameha Schools provides a quality education to thousands of children of whole and part native Hawaiian ancestry at its campuses during the regular school year, and also has quality summer and off-campus programs that are not restricted by ancestry. Kamehameha Schools' practice of accepting primarily gifted students, in lieu of intellectually challenged children, has been a controversial topic amongst the native Hawaiian community. Many 'rejected' families feel that the gifted students could excel at any learning institution, public or private. Thus, the Hawaiian community may be better served by educating children from high-risk, high-crime districts so that a greater proportion of disadvantaged youths may grow up to be responsible community contributors.
As with other children in Hawaiʻi, some native Hawaiians are educated by other prominent private academies in the Aloha State. They include: Punahou School, Saint Louis School, Mid-Pacific Institute, and Iolani School.
Similar to the Indigenous communities of the Americas, Native Hawaiian children enthusiastically contribute alongside the adults, and the adult's presence is there to offer support. In most Native Hawaiian communities, household work tasks, such as ironing and cooking, etc., play a major role in contributing to the home life and children's participation enhances their importance within the family. Native Hawaiian children have shared aspirations to accomplish collaborative tasks, and they individually take initiative to work together. Children absorb very early the community-wide belief that hana (work) is respected and laziness is shameful. The phrase "E hoʻohuli ka lima i lalo" (The palms of the hands should be turned down) was used to communicate the idea that idleness (associated with upturned palms) was to be avoided.
Native Hawaiian children cooperate with flexible leadership to combine their skills, ideas, and abilities, like that found in Learning by Observing and Pitching In (LOPI) in the Indigenous Communities of the Americas. Family organization is a "shared-function" system that includes flexible roles and fluid responsibility within the group. Basic family values include interdependence, responsibility for others, sharing of work and resources, obedience, and respect. Children assume important family responsibilities early and act as members of a sibling workforce that is held collectively responsible for completing tasks.
Children also take initiative to help others in the classroom. It has been observed that when children are working in a group with their peers and face difficulty, they will scan the room for an adult to assist or turn to their close fellows to either ask for help. Children also scan to provide help to others when necessary. In this way, children shift between the roles of assisted and assistant. Adults were present and available, but the children were more often found to take the initiative to learn from, and teach, one another how to perform tasks such as sweeping, homework, and caring for younger siblings.
Among Native Hawaiians, the goal of learning is to transform participation to encompass conscientious accountability as active contributing members of the community, like that found in LOPI. For example, in some Native Hawaiian communities, parent(s) teach the older siblings the necessary skills of care taking. Sibling care-taking skills can relate to Indigenous American ways of learning by the children becoming considerate of their parents and taking on the responsibility when needed in case of a tragic incident with the parents. Within the classroom and home settings, adults are present but are not always directly monitoring the children. Children ask for help when necessary, but adults appear to rarely interject. Children appeared to adapt to tasks and situations by observations and go off on their own to collectively work out how and what to do to complete the task.
Assuming and initiating care has been found across Polynesian cultures, and Native Hawaiian practices are in keeping with this trend. One study observed, interviewed, and evaluated families on the Polynesian Island Sikaiana and found that fostering children from other families within the community is a common shared endeavor that serves to construct relationships, support the community, and nurture compassion and sympathy (aloha). As children mature within the family, they go through a process of having their needs attended and learn to provide and care for the younger children alongside the adults. Adolescent girls who are active caretakers are referred to as parents, even if there is no biological connection.
The Hawaiians' ways of learning include wide keen attention from the children while adults are available for guidance, also found in the model of Learning by Observing and Pitching In. Children were found to learn from adults by participating in group activities where they had the chance to observe the performance of more experienced participants as well as having errors in their own performance corrected by more seasoned group members. Because the children learn through observation, and then are encouraged to practice among their peers, we can speculate the children have keen attention to events around them, which is an expectation of adults and community members who are there to assist when needed. It has been observed that Hawaiian children were successful at completing tasks which greatly depend on visual and memory process skills, which coincides with Hawaiian mother's frequent use of non-verbal communication.
In some Native Hawaiian communities, there is a constant use of "talk story" which plays an essential role in promoting solidarity in the community by not overpowering or making the members of the community feel inadequate for not understanding something. Talk story can consist of recalled events, folktales, and joking. Joking can be used to tease and guide the children about how to do a chore better or to avoid serious trouble. Talk story relates to an Indigenous way of learning by providing conversations such as narratives and dramatizations with verbal and nonverbal communication between the elder and children.
Another example of verbal communication in the Native Hawaiian culture is through the use of chanting, which can allow a child to understand the relationship of their present experiences to those of their ancestors, both alive and deceased. Chanting also allows children to understand the connections of their chants to mother earth. For instance, chanting can voice the need for rain to produce plants and induce ponds to grow fish for harvest.
A study comparing Midwestern and Hawaiian mother – Kindergartener pairs presented with a novel task, found Hawaiian mothers to be much lower than their Midwestern counterparts in the use of verbal-control techniques and much higher in non-verbal communication, a finding which implies coordination through non-verbal and verbal means. Aspects of togetherness, continuity, purpose, and significance are a part of learning and coincide with the Native Hawaiian's spiritual connection to earth and environment.
There is verbal and nonverbal guidance from parents to children with chores and other activities. For example, a pat on the shoulder can communicate to the child that he/she is doing the activity at hand the correct way. This example relates to the LOPI model by there being an appraisal from the parent(s) in order to support their progress in learning and contributing better in the community. As the child gradually advances towards more complex tasks, the goal of mastery and feedback on the adequacy of their contributions become more pronounced.
In the context of producing objects e.g. baskets, mats, or quilts, there was a belief that a child must produce a perfect end-product before moving on to learn the skills of producing something else. Perfection in these products was judged by more experienced craftspeople and was attained by repeated attempts interspersed with feedback. The perfected final products were kept as a special reminder and never used. Their production was seen as a necessary first step in "clearing the way" for other products to come; an indication of mastery for that skill set. Throughout several research articles, it becomes clear that many of the Native Hawaiian ways of learning resemble the defining characteristics of LOPI, which is common in many Indigenous communities of the Americas.
Native Hawaiian culture has seen a revival in recent years as an outgrowth of decisions made at the 1978 Hawaiʻi State Constitutional Convention, held 200 years after the arrival of Captain Cook. At the convention, the Hawaiʻi state government committed itself to a progressive study and preservation of native Hawaiian culture, history, and language.
A comprehensive Hawaiian culture curriculum was introduced into the State of Hawaiʻi's public elementary schools teaching: ancient Hawaiian art, lifestyle, geography, hula, and Hawaiian language vocabulary. Intermediate and high schools were mandated to impose two sets of Hawaiian history curricula on every candidate for graduation.
Statutes and charter amendments were passed acknowledging a policy of preference for Hawaiian place and street names. For example, with the closure of Barbers Point Naval Air Station in the 1990s, the region formerly occupied by the base was renamed Kalaeloa.
Another important outgrowth of the 1978 Hawaiʻi State Constitutional Convention was the establishment of the Office of Hawaiian Affairs, more popularly known as OHA. Delegates that included future Hawaiʻi political stars Benjamin J. Cayetano, John D. Waihee III, and Jeremy Harris enacted measures intended to address injustices toward native Hawaiians since the overthrow of the Kingdom of Hawaiʻi in 1893. OHA was established as a trust, administered with a mandate to better the conditions of both native Hawaiians and the Hawaiian community in general. OHA was given control over certain public lands, and continues to expand its land-holdings to this day (most recently with Waimea Valley, previously Waimea Falls Park).
Besides purchases since its inception, the lands initially given to OHA were originally crown lands of the Kingdom of Hawaiʻi used to pay the expenses of the monarchy (later held by the Provisional Government following the fall of the monarchy in 1893). Upon the declaration of the Republic of Hawaiʻi, they were officially designated as public lands. They were ceded to federal control with the establishment of the Territory of Hawaiʻi in 1898, and finally returned to the State of Hawaiʻi as public lands in 1959.
OHA is a semi-autonomous government body administered by a nine-member board of trustees, elected by the people of the State of Hawaiʻi through popular suffrage. Originally, trustees and the people eligible to vote for trustees were restricted to native Hawaiians. Rice v. Cayetano—suing the state to allow non-Hawaiians to sit on the board of trustees, and for non-Hawaiians to be allowed to vote in trustee elections—reached the United States Supreme Court, which ruled in favor of Rice on February 23, 2000, forcing OHA to open its elections to all residents of the State of Hawaiʻi, regardless of ethnicity.
In 1974, the Native American Programs Act was amended to include native Hawaiians. This paved the way for native Hawaiians to become eligible for some, but not all, federal assistance programs originally intended for Continental Native Americans. Today, Title 45 CFR Part 1336.62 defines a Native Hawaiian as "an individual any of whose ancestors were natives of the area which consists of the Hawaiian Islands prior to 1778".
There is some controversy as to whether or not native Hawaiians should be considered in the same light as Native Americans.
On November 23, 1993, U.S. President Bill Clinton signed United States Public Law 103-150, also known as the Apology Resolution, which had previously passed Congress. This resolution "apologizes to Native Hawaiians on behalf of the people of the United States for the overthrow of the Kingdom of Hawaii".
In the early 2000s, the Congressional delegation of the State of Hawaiʻi introduced the Native Hawaiian Federal Recognition Bill, beginning the process of recognizing and forming a Native Hawaiian government entity to negotiate with state and federal governments. The significance of the bill is that it would establish, for the first time in the history of the islands, a new political and legal relationship between a Native Hawaiian entity and the federal government. This Native Hawaiian entity would be a newly created one without any historical precedent in the islands, or direct institutional continuity with previous political entities (unlike many Native American Indian groups, for example).
This bill came under scrutiny by the Bush administration's Department of Justice, as well as the United States Senate Judiciary Committee. The political context surrounding the Akaka Bill is both controversial and complex. Proponents, who consider the legislation an acknowledgement and partial correction of past injustices, include Hawaiʻi's Congressional delegation, as well as the former Republican Governor, Linda Lingle. Opponents include the U.S. Commission on Civil Rights, (who question the constitutionality of creating race-based governments), libertarian activists, (who challenge the historical accuracy of any claims of injustice), and other Native Hawaiian sovereignty activists, (who feel the legislation would thwart their hopes for complete independence from the United States).
A Ward Research poll commissioned in 2003 by the Office of Hawaiian Affairs reported that "Eighty-six percent of the 303 Hawaiian residents polled by Ward Research said 'yes.' Only 7 percent said 'no,' with 6 percent unsure ... Of the 301 non-Hawaiians polled, almost eight in 10 (78 percent) supported federal recognition, 16 percent opposed it, with 6 percent unsure." A Zogby International poll commissioned in 2009 by the Grassroot Institute of Hawaii indicated that a plurality (39%) of Hawaiʻi residents opposed the Native Hawaiian Reorganization Act of 2009, and that 76% indicated that they were unwilling to pay higher taxes to cover any loss in tax revenues that might be incurred by the act.
In 2005, with the support of Senator Daniel Inouye, federal funding through the Native Hawaiian Education Act created the Center for Excellence in Native Hawaiian Law at the University of Hawaiʻi at Mānoa's William S. Richardson School of Law. A few years later, the program became known as Ka Huli Ao: Center for Excellence in Native Hawaiian Law. The inaugural director of Ka Huli Ao is Honolulu attorney Melody Kapilialoha MacKenzie. MacKenzie is also recognized as the chief editor of the Native Hawaiian Rights Handbook, which is a legal publication that describes Native Hawaiian law, a subset of laws of the State of Hawaiʻi. MacKenzie worked as a clerk to the school of lawʻs namesake, William S. Richardson, for four years, and also served as the Executive Director of the Native Hawaiian Legal Corporation for four years, then worked as a senior staff attorney for another six years.
Ka Huli Ao focuses on research, scholarship, and community outreach. Ka Huli Ao provides a monthly lunch-time discussion forum referred to as Maoli Thursday, which is free and open to the public. Ka Huli Ao maintains its own blog, as well as a Twitter account and a Facebook group. Ka Huli Ao also provides law students with summer fellowships. Law school graduates are eligible to apply for post-J.D. fellowships that last for one year.
In 1873 the first native Hawaiians were given permission from King Lunalilo (prior emigration of native Hawaiians was not allowed) to permanently emigrate to the United States (Salt Lake City, Utah) whose names were Kiha Kaawa, and Kahana Pukahi. Kiha was adopted by Mormon Missionary President George Nebeker immediately upon arrival making Kiha Kaawa (Nebeker) the first native Hawaiian to become a US citizen in 1873.
Hawaiian man with his two children, circa 1890.
Several cultural preservation societies and organizations have been established over the course of the twentieth century. The largest of those institutions is the Bernice Pauahi Bishop Museum, established in 1889 and designated as the Hawaiʻi State Museum of Natural and Cultural History. Bishop Museum houses the largest collection of native Hawaiian artifacts, documents, and other information available for educational use. Most objects are held for preservation alone. The museum has links with major colleges and universities throughout the world to facilitate research.
With the support of the Bishop Museum, the Polynesian Voyaging Society's double-hulled canoe, Hōkūle'a, has contributed to rediscovery of native Hawaiian culture, especially in the revival of non-instrument navigation, by which ancient Polynesians originally settled Hawaiʻi.
One of the most commonly known arts of Hawaii is hula dancing. It is an interpretive dance, famous for its grace and romantic feel, that expresses stories and feelings from almost any phase of life.
^ a b Hixson, Linsday; Hepler, Bradford; Ouk Kim, Myoung (May 2012). 2010 Census Brief, The Native Hawaiian and Other Pacific Islander Population: 2010 (PDF) (Report). United States Census Bureau. p. 15. C2010BR-12. Retrieved 10 March 2019. "There were 156,000 people who reported Native Hawaiian with no additional detailed NHPI group or race group and an additional 371,000 people who reported Native Hawaiian in combination with one or more other races and/or detailed NHPI groups ... Thus, a total of 527,000 people reported Native Hawaiian alone or in any combination."
^ "American Heritage Dictionary Entry: native hawaiian". The American Heritage Dictionary of the English Language (Fifth ed.). Retrieved March 23, 2015.
^ Kirch, Patrick Vinton; Green, Roger C (2001). Hawaiki, ancestral Polynesia : an essay in historical anthropology. Cambridge New York: Cambridge University Press. ISBN 9780521783095. OCLC 57218655.
^ The best survey of these stories, all collected in the latter part of the 19th century, is found in Beckwith's Hawaiian mythology, pp. 321-336.
^ Schmitt, Robert C. (June 1971). "New Estimates of the Pre-censal Population of Hawaii". Journal of the Polynesian Society. Auckland, New Zealand: Polynesian Society. 80 (2): 237–243. ISSN 0032-4000. OCLC 557485930. Retrieved May 19, 2012. Contemporary estimates for the date of first contact ranged from 200,000 to 400,000, and retrospective guesses by later historians dipped as low as 100,000. Most modern authorities, however, seem to agree on a 1778 total close to 300,000, although on evidence of the flimsiest kind.
^ Stannard, David E (1989). Before the horror : the population of Hawaiʻi on the eve of Western contact. Honolulu, HI, USA: Social Science Research Institute, University of Hawaii. pp. 78–80. ISBN 0824812328. OCLC 596521023. LCC GN 875 .H3 S731 1989. Retrieved May 19, 2012. The obvious conclusion, then, is that a population for Hawaiʻi of about 800,000 at the time of Western contact seems a restrained and modest figure.
^ US Census Bureau - Population Division (September 13, 2002). "Table 26. Hawaii - Race and Hispanic Origin: 1900 to 1990" (PDF). census.gov. Washington, DC, USA: U.S. Census Bureau. Second table. Archived from the original (PDF) on February 1, 2012. Retrieved June 2, 2012.
^ Lyovin, Anatole V (1997). An Introduction to the Languages of the World. New York: Oxford University Press, Inc. p. 258. ISBN 0-19-508116-1.
^ a b c Pukui, M. K., Haertig, E. W., Lee, C. A., & Queen Liliʻuokalani Children's Center. (1972). Nānā i ke kumu: Look to the source. Honolulu, HI: Hui Hanai.
^ a b Boggs, Joan. 1968. Hawaiian Adolescents And Their Families. Studies In A Hawaiian Community : Na Makamaka O Nanakuli. Honolulu: Bernice P. Bishop Museum, Dept. of Anthropology. http://ehrafworldcultures.yale.edu/document?id=ov05-021. ; P. 66 & 72.
^ a b Donner, W. W. (1999). Sharing and Compassion: Fosterage in a Polynesian Society. Journal of Comparative Family Studies, 30(4), autumn, 703-722. Retrieved May 25, 2017.
^ Speidel, G. E., Farran, D. C., & Jordan, C. (1989). 6: On the Learning and Thinking Styles of Hawaiian Children. In Thinking Across Cultures (pp. 55-77). Hillsdale, NJ: Lawrence Erlbaum Associates.
^ Boyd, Manu (July 3, 2006). "OHA gains Waimea Valley title". Honolulu, HI, USA: Office of Hawaiian Affairs. Archived from the original on September 27, 2006. Retrieved May 19, 2012.
^ "Are kanaka maoli indigenous to Hawai'i?". kenconklin.org. Archived from the original on May 1, 2015. Retrieved June 16, 2015.
^ Apoliona, Haunani (April 3, 2005). "Another Perspective: Scientific poll shows majority favors Hawaiian programs". Honolulu Star-Bulletin. Honolulu, HI, USA: Black Press Group Ltd. ISSN 0439-5271. OCLC 9188300, 433678262, 232117605, 2268098. Retrieved June 2, 2012.
^ Korn, Cheryl (November 24, 2009). "Results from Zogby International interactive poll commissioned by the Grassroot Institute of Hawaii" (PDF). grassrootinstitute.org. Zogby International. Honolulu, Hawaii: Grassroot Institute of Hawaii. Archived from the original (PDF) on December 23, 2010. Retrieved June 2, 2012.
^ Unattributed (July 25, 2007). "Hawaiian Cultural Heritage". Papahānaumokuākea Marine National Monument (in English and Hawaiian). United States National Oceanic and Atmospheric Administration. Archived from the original on September 16, 2008. Retrieved September 6, 2008. Discusses Hōkūle'a's Navigating Change voyage which also raised consciousness of the interdependence of Hawaiians, their environment, and their culture.
Hanifin, Patrick (2002). "To Dwell on the Earth in Unity: Rice, Arakaki, and the Growth of Citizenship and Voting Rights in Hawaii" (PDF). Hawaii Bar Journal. Honolulu, HI, USA: Hawaii State Bar Association. 5 (13): 15–44. ISSN 0440-5048. OCLC 1775767, 474805275. Archived (PDF) from the original on April 3, 2002. Retrieved May 19, 2012.
Hanifin, Patrick W. (1982). "Hawaiian Reparations: Nothing Lost, Nothing Owed" (PDF). Hawaii Bar Journal. Honolulu, HI, USA: Hawaii State Bar Association. XVII (2). ISSN 0440-5048. OCLC 1775767, 474805275. Archived (PDF) from the original on March 4, 2000. Retrieved June 2, 2012.
Kauanoe, Derek; Breann Swann Nuuhiwa (May 11, 2012). "We are Who We Thought We Were: Congress' Authority to Recognize a Native Hawaiian Polity United by Common Descent". Asian-Pacific Law & Policy Journal. 13 (2): 117. SSRN 2126441.
Garcia, Ryan William Nohea (April 14, 2010). "Who Is Hawaiian, What Begets Federal Recognition, and How Much Blood Matters" (PDF). Asian-Pacific Law & Policy Journal. Honolulu, HI, USA: William S. Richardson School of Law at the University of Hawaii. 11 (2): 85. SSRN 1758956.
Wikimedia Commons has media related to Native Hawaiians.
U.S. Census Bureau. "Newsroom: Facts on the the [sic] Native Hawaiian and Other Pacific Islander Population". Washington, DC, USA: U.S. Census Bureau. Archived from the original on May 16, 2012. Retrieved June 2, 2012.


The purpose of this investigation was to evaluate the role of cytochrome P450 (CYP) 3A4 in human liver microsomal bupropion (BUP) hydroxylation. Across the BUP concentration range of 0.075 to 12 mM, cDNA-expressed CYP3A4 demonstrated BUP hydroxylase activity only when incubated with concentrations ≥4 mM. When assayed at 12 mM BUP, cDNA-expressed CYP3A4 catalyzed BUP hydroxylation at a 30-fold lower rate than cDNA-expressed CYP2B6 (0.2 versus 7 pmol/min/pmol of P450). Among a panel of 16 human liver microsomes (HLMs), BUP hydroxylase activity varied 80-fold when assayed at 500 μM and did not strongly correlate with testosterone 6β-hydroxylase activity when assayed at 250 μM testosterone (r2 = 0.39), nor with CYP3A4 protein expression. A selective CYP3A4 inhibitor, troleandomycin (TAO), did not significantly alter rates of BUP hydroxylation when assayed in a moderate activity HLM at 10 to 2000 μM BUP, as reflected by a similarity in the kinetic parameters of BUP hydroxylation in the absence or presence of TAO. In addition, the same range of TAO concentrations (0.025–100 μM) that inhibited testosterone 6β-hydroxylation in a concentration-dependent manner (46–81%) in pooled HLMs produced negligible inhibition (7%) of BUP hydroxylation when assayed at 500 μM BUP. These results suggest that CYP3A4 does not significantly catalyze BUP hydroxylation. Furthermore, these results complement recent data supporting selectivity of BUP hydroxylation for CYP2B6 at 500 μM BUP.
This work was supported in part by a Hollingsworth Faculty Scholarship awarded to C.M.L. by the School of Pharmacy, University of North Carolina at Chapel Hill and by a Junior Faculty Development Award awarded to E.L.L. by the University Research Council, University of North Carolina at Chapel Hill. Results from this work have been presented in poster format at the American Society for Clinical Pharmacology and Therapeutics Annual Meeting, Los Angeles, CA, March 15, 2000, and have been published in abstract form in Clin Pharmacol Ther (2000) 67:99 (abstract PI-41).


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French philosopher ; b. at Martignac (Dordogne), 7 May, 1754, d. at Villeneuve-le-Roi (Yonne), 4 May 1824. At the age of fourteen, having finished his studies in his native town, he was sent to Toulouse to study law, but after a few months joined the Doctrinaires, a teaching order, and was entrusted with the instruction of lower classes. In 1778 he left the order and went to Paris, where he associated with the most famous literary men of the time, Marmontel, Diderot, and d'Alembert, with whose sentiments he was for some time in sympathy. The French Revolution opened his eyes and made him a strong opponent of the doctrines of the eighteenth century. In 1790 he was elected by his countrymen justice of the peace of the canton of Martignac. When his biennial term expired, he refused to accept re-election and returned to Paris, where in the following year (8 June, 1793) he married Mlle Moreau. Disgusted with the tyranny of the Revolutionists, he retired to Villeneuve-le-Roi. Even after the 9th of Thermidor he preferred to live there rather than in Paris. Chateaubriand, Mme de Beaumont, Fontanes, Molé, and Chênedollé were his frequent visitors. In 1809 he was appointed by Fontanes Inspector General of the University of France, and in spite of his poor health fulfilled his duties with the greatest zeal. When he was compelled to give up his inspectorship, he devoted his time to the education of his son and to his literary works. He was one of the first to understand the movement of the Romanticists and to encourage it. Owing to his kind disposition and his delicate taste, as well as his friendly and cheerful character, he had a strong influence over the young men gathered around him. Aiming at what was perfect in literature, he wrote very little and never published anything. He spent his leisure in thinking, and putting down his thoughts for himself. His aim was to note in terse and clear sentences the necessity, utility, and beauty of virtue. After his death, all these papiers de la malle (scraps of paper), as he called them, aroused the interest and admiration of Chateaubriand, who published a short selection of them for private circulation, under the title of "Recueil des Pensées de M. Joubert" (Paris, 1838). This book was re-edited with many additions by Paul Raynal, a nephew of the author, under the new title of "Pensées, Essais, Maximes et Correspondanee de J. Joubert" (Paris, 1842). Many other editions have since been published.
8mm Aqua Swarovski, Capped Our Father Aurora Borealis 14Kt Gold Rosary Bracelet
14 Karat Gold Filled 5mm Garnet Swarovski Rosary Bracelet
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Austin-area school districts have approved tax rates for the coming fiscal year.
During the month of August, local school districts approved tax rates for the 2017-18 fiscal year. The following map compares each district's adopted tax rates for FY 2017-18 with those in FY 2016-17.
A district's maintenance and operations tax rate, or M&O, represents the tax revenue used for school operations, while a district's interest and sinking rate, or I&S, represents debt services. Tax rates listed are per $100 of valuation.
The following graph compares the total tax rate for FY 2017-18 for each area school district.
*Round Rock ISD board of trustees is scheduled to take action on the tax rate Sept. 21. The data in the graph represents the district's proposed tax rate.


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*Please note that the return and exchange of products purchased outside of the Hart-on Store Station is not available.
< Returnable condition >
You must have all of the following:
Not Reservation Purchase
Products with a prior return contact
Products sent back to "no more than 8 days" from the arrival of the goods
Products that can be judged as "unused goods" by the Company's standards
Goods with accessories, deleto tags, product tags, boxes, and so on
For the replacement of the initial defective products, we will be able to cope with the situation by the inventory situation.
If you do not have the replacement product inventory, you will be asked to do so in return.
After the arrival of our products to our company,7You will be refuned in the following manner within the business days.You will be notified by email after confirmation of the return arrival product and after the refund procedure has completed.
[For payment with Amazon pay, PayPal, Shopify payment]
I will refund you through the credit card company.Please contact your credit card company for the date and time of the refund.
[For payment in exchange for payment of the price]
This will be a bank transfer refund.We will ask for information, fees, etc. to transfer to and from the interroduction.
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