Alisha Kaluhiokalani spent most of her first year at Hawaii’s only women’s prison alone in a 6-by-8 foot cell.

She fought, broke the rules, and lashed out at everyone around her. Because of that, she was frequently sent to “lock” – what everyone at the Women’s Community Correctional Center called solitary confinement.

On a rare afternoon in the prison yard Kaluhiokalani heard a mellow, hollow sound. “What was that?” she whispered to herself.

She looked across the yard and saw a prison staff member playing the ukulele.

“You play?” he asked.

She nodded, taking the instrument and starting to strum. She sang “I Kona,” a traditional Hawaiian song loved by her father.

“You want to continue to play that?” the man asked her.

“Yes,” she said.

“Stay out of lock.”

So she did.

It was the ukulele, a Hawaiian language class, and her encounter with the man in the yard more than 20 years ago that changed Kaluhiokalani’s educational trajectory.

‘Not Knowing Who You Are’

Native Hawaiians like Kaluhiokalani are disproportionately locked up in the Hawaii criminal justice system, making up only 20% of the general population but 40% of people in prison. Similar imbalances are true for Indigenous people across the country.

Among other states with significant overrepresentation of Indigenous people are Alaska, Montana, North Dakota, South Dakota, Wyoming and Utah, according to a recent report by the nonprofit Prison Policy Initiative. Native women in particular have higher incarceration rates than the general population.

Native Hawaiians are more likely to struggle with addiction, drop out of school and go to prison. Many feel alienated from Western education systems, Kaluhiokalani said, and that their cultural identity has been suppressed in the wake of historical losses of land and language.

“They call that the ‘eha … the hurt, and not knowing who you are,” she said.

That was something she has struggled with personally. She has often felt like a screw up given the life she has lived, she said. There have been times in her life when she had a hard time seeing herself as anything other than an addict or a prisoner.

Kaluhiokalani became pregnant with her first child at 17. She finished her GED before the baby was born by taking classes at night. Her boyfriend, Jacob, enlisted in the National Guard, and over the next few years they had three more children. During that time, they both struggled with addiction and cycled in and out of jail. She went to prison for the first time on drug-related charges at the age of 23.

In prison, shortly after that first year in solitary, Kaluhiokalani enrolled in her first college class, Hawaiian 101.

“That was a tipping point,” she said.

Being able to learn her language taught her about her identity, helped her see that there was a place for her in higher education. After that, she started working in the prison’s education department and created informal Hawaiian culture classes for her peers.

“I full-force dedicated myself to my culture, to helping people,” Kaluhiokalani said.

All higher education in prison has been shown to reduce recidivism, but incorporating culture into college programs can empower incarcerated Native Hawaiians in different ways, said Ardis Eschenberg, chancellor of Windward Community College.

“Pushing back on the narratives of colonization and racism through Hawaiian studies,” she said, “fights the very systems that have led to our unjust incarceration outcomes and underscores the agency and value of our students in education, community and society.”

A Lack of Programs

Despite the benefits, there are few college programs in the United States that specifically target Indigenous people in prison. Windward Community College’s Pu‘uhonua program is an exception. It’s the only higher education institution in Hawaii offering culturally focused classes in prison, and one of only two offering degree programs.

Last fall, the college started an associate’s degree in Hawaiian studies at Halawa Correctional Facility, a medium-security men’s prison. The college was selected for a federal program known as Second Chance Pell, which has provided federal financial aid to people in prison on a pilot basis since 2015.

Eschenberg said that their focus on cultural education for incarcerated Indigenous students is part of Windward’s mission as a Native Hawaiian-serving institution. Almost 43% of their students on campus are Native Hawaiian, the highest in the University of Hawaii system.

For Native Hawaiians, learning about their culture is “validating them in a society where so much of Hawaiian existence has been invalidated in history,” Eschenberg said. And cultural education, she adds, benefits everyone.

“There’s robust research that shows that even outside of Native Hawaiian studies, ethnic studies courses in general helped to build resilience and success for students.”

Windward has also offered a psycho-social developmental studies certificate with coursework in sociology, psychology, and social work at the women’s prison since 2016. They offer Hawaiian studies classes as electives, and focus on the Hawaiian context for the other coursework, Eschenberg said.

In addition, Windward faculty teach Hawaiian music-related coursework, such as ukulele and slack-key guitar, at the Hawaii Youth Correctional Facility. The students earn both high school and college credit.

The college’s prison education program has primarily been funded by a five-year U.S. Education Department grant for Native Hawaiian-serving institutions that runs out this year. The expansion of Pell Grant eligibility for people in prison in July will help sustain the Pu‘uhonua program going forward. Eschenberg said that Pell dollars will help pay for instructor salaries for courses taught inside, but there are still costs not covered by federal financial aid.

Eschenberg had hoped that the Hawaii Legislature would approve a bill appropriating state funding for staff positions, such as academic counselors and coordinators, to support the Pu`uhonua program because those positions aren’t covered by Pell Grants. The bill stalled in the Legislature in April. Eschenberg said she’s currently applying for two federal grants to secure the necessary funding to keep the program running.

Elsewhere, other college-in-prison programs also have started to provide more opportunities for people to focus on their own cultures. In California, San Francisco State University last year created an ethnic studies certificate in state juvenile facilities. Portland State University’s prison education program also recently received a national grant to offer humanities courses focused on identity, including Indigenous Nations Studies, at Oregon’s only women’s prison.

While more programs in the United States are offering ethnic studies classes, few of those courses focus on Native people. Full degrees like Windward’s Hawaiian studies program specifically focused on Indigenous language and culture are even rarer, said Mneesha Gellman, political scientist and director of the Emerson Prison Initiative, which offers a bachelor’s degree in Massachusetts. Gellman’s research focuses on Indigenous language access and education.

Much of the cultural learning that currently occurs in prisons is informal education offered through community groups, prison arts organizations, or classes organized by incarcerated people. Those are valuable, Gellman said, but more academic programs should incorporate culturally relevant curriculum into traditional degree pathways.

Having culturally relevant content makes higher education in general more relatable to Indigenous students, she added, so they are more likely to go after a degree in the first place. And that in turn helps them get the credentials they need to get jobs when they leave prison.

A Wake-Up Call

While Kaluhiokalani’s path through education has had plenty of detours, a connection to her culture has resonated throughout. When she thinks about her elementary school years, she remembers the kupuna – Native Hawaiian elders – who would visit her school to share their cultural knowledge.

“Everything that I learned, I held on to …I loved to sing, play the ukulele, and dance hula.”

Kaluhiokalani grew up in Honolulu less than a mile from Waikiki beach, where she learned to surf.

She associates Waikiki with her father, Montgomery “Buttons” Kaluhiokalani, who was one of the top young surfers in the United States in the 1970s. As a young teenager, she would hang out with him at the beach and smoke pot. Buttons, too, struggled with addiction throughout his life.

“I was a surfer, party animal, like my dad,” she said.

Kaluhiokalani was in and out of prison for most of her 20s and early 30s. Her father’s death in 2013 was a wake-up call, she said, for her to do things differently when she got out.

In 2017, Kaluhiokalani was released for the last time. A few years later, she ran into a woman she had been incarcerated with who encouraged her to enroll in college. She immediately signed up at Windward when she found out there was free tuition for Native Hawaiians and she could pursue an associate’s degree in Hawaiian studies. She wanted to use what she learned in her classes to use Native Hawaiian practices to help others in the criminal justice system.

The Hawaiian language class, and the ukulele in the prison yard, started Kaluhiokalani on a 20-year journey. She earned an associate’s degree last year from Windward and then, this month, she crossed the stage to receive her bachelor’s degree in social work from the University of Hawaii Manoa.

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This story was co-published by Honolulu Civil Beat.

Tommy Orange, a renowned debut literary author, recently participated in Q&A at the Belle Mehus Auditorium in Bismarck, where he addressed urban Native identity, young adult readers, a new book in the works, and plans to bring his novel “There There” to TV.

The age of the Internet, mixed-race identities, and intensified racism have changed the landscape for everyone today, said Orange. “People are thinking about things in ways that we never did before.” Young Native readers, in particular, have gravitated to “There There” because many feel seen for the first time in a literary work.

Orange said he never read a full novel until he was around 24 because he didn’t see himself in the stories. “Part of that is not identifying with all the lives that were being written that I was required to read.”

The Q&A sponsored by Humanities North Dakota featured two prominent Native creatives on April 28. Novelist Mona Susan Power, a Standing Rock Sioux citizen, led the stage conversation with Orange, a citizen of the Cheyenne and Arapaho. Both Power and Orange are PEN/Hemingway Award winners for their first-book debuts.

Each writer also has a new book soon to be published. Power’s long-awaited book “A Council of Dolls,” goes on sale in August. Readers anxiously awaiting Orange’s new book “Wandering Stars” can expect it in March 2024.

It’s the sequel to “There There,” a book published in 2018 that quickly rose as a favorite among literary critics. It won the American Book Award in 2019 and was a Pulitzer Prize finalist for fiction.

Orange’s fictive writing deftly addresses myriad issues embodied in Native communities. In “There There,” a dozen characters’ lives converge at a powwow in Oakland that ends in tragedy. The stories tend to elicit sadness among readers in the United States and overseas, Orange said. A reader in Copenhagen, Denmark, told Orange he really liked the book, but then asked: “Why did you choose to write such miserable lives?”

The comment took Orange aback. “It hurts me because I’m writing about people that resemble me and my family and my community,” he told the Belle Mehus audience. “And I would never think of our lives that way.”

The captivating writing grabbed the attention of HBO producers. The media conglomerate quickly bought the TV rights to “There There” after publication. Filmmaker Sterlin Harjo was set to adapt it to the screen. But the project was later dropped. “Somewhere during the pandemic, the thread got lost,” said Orange.

“And this is before Reservation Dogs and Rutherford Falls before there was this sort of proof that people care about these shows, that the shows will be good, that there’s big talented acting pools to pick from,” Orange said.

The lost thread, however, has been picked up again, this time by NBC Universal. Orange said he had prerequisites that needed to be met before signing over his ownership rights. He wanted a Native director, Native writers, and a Native cast to bring “There There” to life.

He joined the process of picking writers for the adaptation. Tazbah Chavez was selected to be lead writer. From this point, Orange said his work is done. The TV writers are free to interpret the book as they see fit.

“I don’t need a whole lot of my vision in it,” he said. “I’m not tied to it. My work is in the book. So, I’m open to new forms and interpretations.”

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There’s a conflict between what weekly newspaper publishers think are the most likely ways their businesses will generate money in the future and what their readers are most willing to pay for, according to a study conducted in four states in the northern Great Plains.

The research – which focused on weekly papers in Kansas, Nebraska, North Dakota, and South Dakota – found that publishers were more likely to bank on traditional sources of revenue like advertising and subscriptions. Readers, on the other hand, were more likely than publishers to say they were willing to pay for less traditional products and services such as events, memberships, and newsletters.

The study concludes that there is “a clear disconnect between what revenue streams publishers are willing to implement and what revenue streams readers are potentially willing to endorse.”

The research, written by scholars at public universities in Kansas, Colorado, and Missouri, has implications for small-town and rural media that are negotiating major changes in the news-industry economy.

In the last 20 years more than 500 rural newspapers have closed or merged, but little of the research on the journalism economy has focused on small-market media, said the study’s lead, Teri Finneman, associate professor at the William Allen White School of Journalism and Mass Communications at the University of Kansas. Dozens of papers closed during the pandemic alone, Finneman said.

“It really made me start thinking, ‘why is it that we don't yet have a solution for this business model problem?’ And frankly, I saw this as a failure of academia, like why in the last 20 years has there not been a solution found for the industry? And so this really motivated me to try to look into some solutions to this very serious problem.”

Together with two colleagues, Finneman researched the possible revenue streams, speakng with publishers and readers in the Heartland states of North Dakota, South Dakota, Nebraska and Kansas.

Not surprisingly, the publishers picked the model that has been around for hundreds of years: advertising and legal notices.

“They very much pitch the current model, which is concerning, because we know that legal notices are under attack at legislatures across the country,” said Finneman, publisher of The Eudora Times, a nationally recognized news desert publication that she runs with journalism students. “And so at any point, newspapers could see that revenue disappear, which is why we are arguing why it is so important to be proactive instead of reactive, so that there are more financial resources coming in.”

For readers, however, the study found that the top response for an additional revenue stream was events.

“The most common phrase in rural areas is there's nothing to do. So it makes a lot of sense that events would be very popular because they're looking for things to do,” said Finneman, who grew up and spent a large part of her life in rural North Dakota.

Another top option for readers was memberships, which was defined as a perk beyond subscription.

“We left it simple like that, because there's different ways to do membership programs,” she said. “And this was something that readers said that they were really interested in.”

Other myths that were busted about rural America include that older adults care more about the news and consuming it. The study found that residents ages 18 to 54 were more willing to financially help their newspaper than those over age 55.

“The industry has got to get past this myth that their older readers are the only base that they have to serve because they have a lot of younger people who would be willing to support them if they were given an opportunity,” Finneman said.

Still, for all the myth busting and hardships for rural news, Finneman believes there are a lot of good things happening.

“Rural journalism has more of a stability to it, when they aren't run through Wall Street, and when they care more about their communities and not just making money for shareholders,” she said. “So there are a lot of positives for rural journalism. And I emphasize that to my students a lot about how many opportunities that there really are in this field.”

The post Small-Town Newspaper Readers Are More Open to New Revenue Ideas Than Publishers appeared first on The Daily Yonder.