Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Pololū

A Prophecy of Keʻāulumoku (1716‐1784) on the Rise of Kamehameha

Exalted sits the chief and from on high looks forth;
He views the island; far down he sees the beauteous lands below.
Much sought after, hoped for, the island as sought for is seen …
Let him live forever. O let him live …
Let the little chiefs under him live.
Let the father chiefs live under his protection,
Let the soldiers live who fought in former times,
Let the mass of people live ‐ the common people …

Keʻāulumoku predicted “that Kamehameha would triumph over his enemies, and in the end be hailed as the greatest of Hawaiian conquerors.  (Kalākaua)

His prophecy came true.  Kamehameha I is universally recognized as being the greatest figure in the history of the Hawaiian people, and as being of significance even in world history.  (Hawaiian Historical Society)

Many estimate that Kamehameha the Great was born 1758 in North Kohala on the island of Hawaiʻi (the exact date of the birth is not known.)  His father was Keōua; his mother was Chiefess Kekuʻiapoiwa of the Kohala district on the island of Hawaiʻi.

Fearing for her son’s life, Kekuʻiapoiwa, sent him to live with Kahanui and Kahāʻopūlani where Kamehameha grew up in seclusion. (Topolinski)  Paiea, which means “hard-shelled crab,” and Kamehameha, which means “the lonely one,” literally defined Kamehameha’s isolated childhood experience.

Kokoiki, Kamehameha’s birthplace, means ”little blood,” referring to the first signs of childbirth. Hawi, meaning ”unable to breathe,” was where the child, being spirited away by a servant, required resuscitation and nursing. Kapaʻau, meaning ”wet blanket,” was where heavy rain soaked the infant’s kapa (blanket.)  Halaʻula (scattered blood) was the town where soldiers were killed in anger.  (Sproat – (Fujii, NY Times))

Word went out to find and kill the baby, but the Kohala community conspired to save him. The future King was carried on a perilous journey through Kohala and Pololū Valley to Awini.  (KamehamehaDayCelebration)  Some believe Kamehameha also spent much of his teen years in Pololū (Lit long spear.)

“Pololū is a pleasant village situated in a small cultivated valley, having a fine stream of water flowing down its centre, while lofty mountains rise on either side.  The houses stand principally on the beach, but as we did not see many of the inhabitants, we passed on, ascended the steep mountain on the north side, and kept on our way.”  (Ellis, 1826)

“The country was fertile, and seemed populous, though the houses were scattered, and more than three or four seldom appeared together. The streams of water were frequent, and a large quantity of ground was cultivated on their banks, and in the vicinity.”  (Ellis, 1826)

Pololū is one of three primary quarry sites for the material for stone adzes on the Island of Hawaiʻi (Mauna Kea and Kilauea Volcano, the other two.)  Stones beside the main stream in the valley floor were used. In general, the Pololū material is coarser grained than stone from Mauna Kea.  (Withrow)

Pololū played a prominent role in Kamehameha’s later life.  In 1790 (at the same time that George Washington was serving as the US’s first president,) the island of Hawaiʻi was under multiple rule; Kamehameha (ruler of Kohala, Kona and Hāmākua regions) successfully invaded Maui, Lānaʻi and Molokaʻi.

He sent an emissary to the famous kahuna (priest, soothsayer,) Kapoukahi, to determine how he could conquer all of the island of Hawaiʻi.  According to Thrum, Kapoukahi instructed Kamehameha “to build a large heiau for his god at Puʻukoholā, adjoining the old heiau of Mailekini.”

“When it came to the building of Puʻukoholā no one, not even a tabu chief, was excused from the work of carrying stone. Kamehameha himself labored with the rest. The only exception was the high tabu chief Kealiʻimaikaʻi (Kamehameha’s younger brother).”

“Thus Kamehameha and the chiefs labored until the heiau was completed, with its fence of images (paehumu) and oracle tower (anuʻunuʻu), with all its walls outside and the hole for the bones of sacrifice. He brought down the ʻōhiʻa tree for the haku ʻōhiʻa and erected the shelter house (hale malu) of ʻōhiʻa wood for Kū-kaʻili-moku according to the rule laid down for the kahuna class of Pā‘ao.”  (Kamakau)

It is estimated that the human chain from Pololū Valley to Puʻukohola had somewhere between 10,000-20,000 men carrying stones from Pololū Valley to Kawaihae. (NPS)

After completing the heiau in 1791, Kamehameha invited Keōua to come to Kawaihae to make peace.  However, as Keōua was about to step ashore, he was attacked and killed by one of Kamehameha’s chiefs.

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi island, an event that according to prophesy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

In more modern times, Pololū played a role in other military means.  During World War II, the US military established Camp Tarawa in Waimea, South Kohala, and trained over 50,000 servicemen between 1942 and 1945 – they were preparing for battle in the south Pacific (Solomon Islands, Tarawa and Iwo Jima.)

The Kohala Coast was used to simulate the coast of Iwo Jima, an island south of the Japanese main islands that would be the site of a bloody invasion and victory for the Marines. To maintain secrecy, the invasion target was called “Island X.” In addition to other training, amphibious craft staged landings in Pololū Valley, and endured live-fire training, all of which took the lives of several Marines during the Camp Tarawa years.  (Paul J. Du Pre) (A remnant of a track vehicle is on Pololū Valley’s floor.)

Access into the valley is via a state Na Ala Hele trail (at the end of Highway 270;) a lookout offers spectacular views into the valley and the secluded Kohala/Hāmākua coastline.

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by Peter T Young Leave a Comment

Jack London

John Griffith London (born John Griffith Chaney; January 12, 1876 – November 22, 1916) was raised in Oakland, California, by his spiritualist mother and his stepfather, whose surname, London, he took.

At age 14 he quit school to escape poverty and gain adventure. He explored San Francisco Bay in his sloop, alternately stealing oysters or working for the government fish patrol.

He went to Japan as a sailor and saw much of the United States as a hobo riding freight trains and as a member of Charles T. Kelly’s industrial army (one of the many protest armies of the unemployed, like Coxey’s Army, that was born of the financial panic of 1893). London saw depression conditions, was jailed for vagrancy, and in 1894 became a militant socialist.

London studied magazines and then set himself a daily schedule of producing sonnets, ballads, jokes, anecdotes, adventure stories, or horror stories, steadily increasing his output.

The optimism and energy with which he attacked his task are best conveyed in his autobiographical novel Martin Eden (1909). Within two years, stories of his Alaskan adventures began to win acceptance for their fresh subject matter and virile force.

His first book, The Son of the Wolf: Tales of the Far North (1900), a collection of short stories that he had previously published in magazines, gained a wide audience.

Jack and Charmian Kittredge were married in Chicago on November 19, 1905.  The London’s settled in Glen Ellen, California at Wake Robin Lodge and began to purchase land on Sonoma Mountain to build their future dream home, the Wolf House.

During the remainder of his life, London wrote and published steadily, completing some 50 books of fiction and nonfiction in 17 years. Although he became the highest-paid writer in the United States at that time, his earnings never matched his expenditures, and he was never freed of the urgency of writing for money. (Britannica)

London spent much of the last year of his life in Hawai‘i. He and his wife Charmian arrived in the winter of 1915–16 and stayed through late July.

London loved Hawai‘i.  “The New York dweller must wait till summer for the Adirondacks, till winter for the Florida beach.  But in Hawaii, say on the island of Oahu, the Honolulu dweller can decide each day what climate and what season he desires to spend the day in.” (Cosmopolitan, October 16, 1916)

It was the Londons’ second trip to the islands; their original visit in 1907 was the initial leg of their famous two-year voyage on his sailboat, the Snark. During that first trip, Jack fell in love not only with the locale but also its people.

In addition to travel essays, London wrote thirteen stories set in Hawaii, which were collected in two volumes, House of Pride (1912) and the posthumously published On the Makaloa Mat (1919).

One of these tales, “The Water Baby,” was the last story London completed, on October 2, 1916, and it is unlike anything he had previously written.

There is little in the way of action or adventure or human struggle; instead, the narrator John Lakana nurses a hangover while taking part in a largely one-sided conversation with Kohokumu, an old Hawaiian fisherman, whose very name (kumu) suggests a teacher or foundation.

(Lakana was the name given to London by Hawaiians, although, Charmian wrote in her journal, “how London can be transmuted into Lakana is as much a mystery as the mutation of [their friend] Thurston into Kakina.”) (Library of America)

“At any rate, my pleased partner struts as Lakana Kanaka (kanaka means literally man), while meekly I respond to Lakana Wahine.” (Charmian London)

London’s last trip to Hawai‘i lasted eight months during which time he met the Olympiad swimmer and Hawaiian surfer Duke Kahanamoku, Prince Jonah Kūhiō Kalaniana‘ole, Queen Lili‘uokalani and others, before returning to his Glen Ellen ranch in July 1916.

In the last two years of his life, he endured bouts of dysentery, gastric disorders and rheumatism. He and his wife made two extended recuperative trips to Hawaii, but London died on Beauty Ranch on November 22, 1916 at the age of 40.

He is buried at The 1,400-acre Jack London State Historic Park lies in the heart of Sonoma Valley wine country, some 60 miles north of San Francisco in Glen Ellen, California.

Originally, the land was the site of Jack London’s Beauty Ranch, where the author earnestly pursued his interests in scientific farming and animal husbandry.

“I ride out of my beautiful ranch,” London wrote. “Between my legs is a beautiful horse. The air is wine. The grapes on a score of rolling hills are red with autumn flame. Across Sonoma Mountain wisps of sea fog are stealing. The afternoon sun smolders in the drowsy sky. I have everything to make me glad I am alive.”  (Smithsonian)

There is a museum in ‘The House of Happy Walls’ which Charmian built where you will find park information, exhibits and a small sales area. A nearby trail leads to Jack London’s grave and to the remains of ‘Wolf House,’ London’s dream house which was destroyed by fire in 1913. (CA Parks)

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by Peter T Young Leave a Comment

Limahuli Garden and Preserve

The National Tropical Botanical Garden (originally the Pacific Tropical Botanical Garden) is the only tropical botanical garden with a charter from the United States Congress as a not-for-profit institution, dedicated to tropical plant research, conservation and education.

Four of NTBG’s gardens are in the Hawaiian Islands; the fifth is on the US mainland in Florida. The Hawai‘i gardens include, McBryde and Allerton Gardens in Lāwa‘i, South Shore of Kauai; Limahuli Garden and Preserve on the North Shore of Kauai and Kahuna Garden on the Hāna Coast of Maui. The Kampong is located on Biscayne Bay in Coconut Grove, Florida.

Limahuli Garden and Preserve is set on the north shore of the Hawaiian Island of Kauai. The Garden is back-dropped by Makana Mountain and overlooks the Pacific Ocean.

The name “Limahuli,” which means “turning hands,” which describes the agricultural activities of early Hawaiians in the Valley. Lava-rock terraces for growing taro (lo‘i kalo) were built there 700-1,000 years ago.

These and other plants that were significant to the early inhabitants, as well as native species, make up the Garden’s collections. The property includes a plantation-era garden, as well as invasive species that were introduced by modern man. Limahuli Stream, one of the last pristine waterways left in the Islands, provides a habitat for indigenous aquatic life.

Behind the Garden is the Limahuli Preserve where conservationists and restoration biologists are working to preserve species native to this habitat.

The goal for Limahuli Garden and Preserve is the ecological and cultural restoration of Limahuli Valley, using the ahupua‘a system of resource management as a template for this work – a convergence of past and present, where native plants as well as ancient and contemporary Hawaiian culture are being actively preserved, nurtured and perpetuated.

Archaeological evidence substantiates that the Limahuli Valley on Kauai was one of the earliest settlements in what is now Hawai‘i.

Over time families and communities grew, new settlements were created, and natural boundaries – which extended along streams from the mountains into the ocean – developed between villages.

Limahuli Valley was part of the ahupua`a of Hā‘ena. The name “Limahuli,” which means “turning hands,” aptly describes the agricultural activities of early Hawaiians in the Valley. Lava-rock terraces for growing taro (lo‘i kalo) were built here 700-1,000 years ago.

The arrival of Captain Cook in the Hawaiian Islands in 1778 initiated an influx of human, animal, and plant immigrants from all over the world. After the Great Mahele (land division act) in 1848, Limahuli Valley became the property of an absentee landlord.

The Valley was used to graze cattle, greatly accelerating the destruction of native plants. Subsequent reforestation of cleared lands was accomplished by introducing faster growing non-native trees, which overwhelmed the less aggressive native species.

In 1955, at the request of the Hui Ku‘ai ‘Āina O Hā‘ena, an association that had acquired the entire ahupua`a in 1875, the Fifth Circuit Court began proceedings to partition the land and create fee simple ownership of the ahupua‘a.

This process took 12 years to complete, during which time Hawai‘i became a state and the new government designated the ahupua‘a of Hā‘ena as a new State Conservation District.

At the end of the partition process in 1967, Limahuli Valley was assigned to Juliet Rice Wichman, a member of the Hui who had long recognized the need to preserve and protect Limahuli. She immediately removed the cattle and began developing a garden.

Land was cleared, gravel roads were installed, and restoration work to the taro terraces started. In 1976, she gifted the lower part of the Valley, now known as Limahuli Garden, to the National Tropical Botanical Garden, and upon her death left the nearly 1,000 remaining acres to one of her grandsons, Chipper Wichman.

After receiving formal training in tropical horticulture, both at NTBG and the University of Hawai‘i, Wichman continued his grandmother’s legacy by adding plantings in the Garden portion and conducting a botanical survey of the area known today as Limahuli Preserve. Subsequently, in 1994, Wichman gave his acreage to the NTBG as well, forming Limahuli Garden and Preserve.

The area’s unique resources prompted Wichman to seek new zoning regulations from the State. A master plan was developed, followed by the preparation of an environmental assessment.

New legislation resulted in the creation of the Limahuli Valley Special Subzone. Implementation of the master plan began. Tours had been offered on a minimal basis to NTBG members; in 1995, a full-fledged public tour program was initiated and the construction of visitor facilities followed.

In 1997, the American Horticultural Society awarded Limahuli Garden its “Best Natural Botanical Garden” designation for demonstrating “best sound environmental practices of water, soil, and rare native plant conservation in an overall garden design.”

The goal for Limahuli Garden and Preserve is the ecological and cultural restoration of Limahuli Valley, using the ahupua`a system of resource management as a template for this work. The result is that past and present converge in this lovely valley, where native plants as well as ancient and contemporary Hawaiian culture are being actively preserved, nurtured, and perpetuated.

Limahuli Preserve (acquired in 1994)
Limahuli Preserve is located on the northern coast of Kauai in a lush tropical valley that contains an almost pristine Hawaiian stream with a waterfall that plummets nearly 800 feet into the lower valley. This isolated area is surrounded on three sides by precipitous ridges 2,000 feet high.

Within this spectacular setting are three separate ecological zones and many ancient Hawaiian archaeological sites. Botanical surveys have indicated that although much of the lower valley has been modified in the past, it remains an invaluable resource for native plant and animal species.

The unique topography in Limahuli Valley has resulted in two distinct management areas. These are: 1) The Upper Preserve, which is a “hanging” upper valley that extends to an elevation of over 3,000 feet at its highest point near the Alaka’i Swamp, and 2) the Lower Preserve, which is the part of the valley that is located below the waterfall.

Lower Limahuli Preserve
The Lower Limahuli Preserve contains approximately 600 acres of land. It is not open to the public and access is rugged and only by foot.

The unspoiled Limahuli Stream has never been highly degraded by human impact, although the ancient Hawaiians did use its waters to irrigate their lo`i kalo (taro patches), which were located throughout the Lower Preserve as well as on the plain in front of the valley. Today, the stream has a full complement of native fauna, including fish and crustaceans that are found only in Hawai‘i.

Over the past 100 years the Lower Preserve has seen a major decline in the population of native plants, primarily due to the introduction of feral cattle in the late 1800s. The consequence has been not only the loss of native species, but also the establishment of many alien species of plants that are aggressive and able to out compete most of the native plant species.

In an effort to restore this unique area to a more natural state, the Limahuli Garden staff began an aggressive plant-community restoration program. Efforts have been directed at three important plant communities – the mesic lowland forest, wet forest, and riparian plant communities.

The results of these innovative restoration projects have garnered national recognition, demonstrated the importance of restoration projects in Hawai‘i, and proven our ability to turn the tide of retreating plant communities. They serve as models for newer projects.

Upper Limahuli Preserve
The Upper Limahuli Preserve encompasses approximately 400 acres of land above Limahuli Falls and extends from about 1,600 feet at the top of the falls to 3,330 feet at the summit of Hono O Napali. At upper elevations, the vegetation is characteristic of montane rain forest, while at lower elevations it is characteristic of lowland rain forest.

The Upper Preserve is remote, requiring the use of a helicopter to gain access. Historically, this area has suffered from different environmental pressures than those exerted on the Lower Preserve.

Surveys have indicated that it was never intensely cultivated or modified by the ancient Hawaiians and it was isolated from the impacts of the cattle that did so much damage in the Lower Preserve. As a result, the Upper Preserve was still considered to be a pristine ecosystem with very few non-native species until the early 1980s.

In 1982, and again in 1992, this unspoiled area was severely damaged by two powerful hurricanes. These devastating storms not only denuded the vegetation, but also spread aerial-borne alien weed seeds through much of the area. In the past 20 years the area has also been subject to increased pressure from expanding populations of feral pigs.

Since 1992, staff has increased management activities in this remote area in an effort to mitigate the decline of this once pristine ecosystem. Restoration and management programs today are focusing on control of the worst of the invasive plant species and control of the feral pigs. Given time and adequate resources we hope to begin returning this area to its original condition.

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by Peter T Young Leave a Comment

Vocational Training

100 years ago, a 1920 ‘A Survey of Education in Hawaii’ addressed the Islands occupational needs and opportunities – the implementation of manual labor and vocational training was strongly suggested for Hawai‘i. The 1920 report concluded,

“From the foregoing analysis of the occupational needs and opportunities of the islands it is clear that a course of school study and training which is limited to the usual academic subjects would ignore almost entirely the very heart of the life and work of the islands. …”

“Nevertheless, outside of teaching, the islands offer comparatively few opportunities in the professions; therefore, the great mass of the children and young people now in the schools, if they are to become stable, self-supporting, worthy members of society must find their opportunities either in agriculture itself or in occupations directly related to agricultural enterprises. …”

“It should be required that every boy and girl going through school, no matter where headed, should spend some time each day on the farm in gaining through actual experience a firsthand knowledge of what it means to farm in Hawaii in a practical way. …”

“In connection with the public-school system of the islands there is no work in manual training, cooking, agriculture, industries, music, art, or in vocational activities beyond the meagerest beginnings. An exception to this statement, however, should be pointed out, in that many of the schools have accomplished satisfactory results in developing school gardens and also in encouraging the making of gardens in the homes. …”

“On account, therefore, of inadequate maintenance funds at the command of the educational authorities of the Territory, all those activities which are now generally accepted as being necessary parts of an all-round effective education have been impossible of accomplishment, and in this respect, again, as compared with progressive mainland communities, the educational authorities of the islands are badly handicapped.” (p. 45)

The term manual and industrial education refers to either the manual labor system and/or manual training system in vogue during the 19th century. Charles Bennett coined this term. (Beyer)

“If the term ‘manual training’ seems abrasive to the contemporary reader, it’s understandable. However, at the turn of the century, the term may not have had the connotation of semi-skilled, hard physical labor that it does at present.” (Broadbent)

Manual and industrial education emphasized a curriculum where learning was accomplished by both the hands and the mind. After becoming institutionalized in Europe, it next took root in the United States.

Since the primary sponsors of Western education for Hawaiians were either American Protestant missionaries or their children, who usually returned to the U.S. for their college education, it is apparent that Hawaiian education had an American influence. (Beyer)

Vocational education means “organized educational programs offering a sequence of courses which are directly related to the preparation of individuals in paid or unpaid employment in current or emerging occupations requiring other than a baccalaureate or advanced degree.” (Perkins Act 1990)

The Core of Traditional Native Hawaiian Education was Based on Vocation (that Included Appropriate Protocols)

“The ideals of Hawaiian education are the same throughout its many fields, from what Westerners would consider the most utilitarian to the most intellectual or religious.”

“Indeed, the utilitarian were considered ‘oihana ‘ike ‘professions of knowledge’, and the intellectual and religious always had a practical purpose. As in much Asian philosophy and religion, knowledge should lead to wisdom, competence, service for others, health, long life, and so on.” (Charlot)

Practicality or usefulness is a high ideal of Hawaiian education that is applied to all branches of learning. Knowledge and activity should have a waiwai ‘virtue, value, or benefit’. These ideas continued into post contact times. (Charlot)

Before the foreigners arrived, Hawaiians had a traditional vocational learning system, where everyone was taught a certain skill by the kahuna. Skills taught included canoe builder, medicine men, genealogists, navigators, farmers, house builders, priests, etc.

Learning was accompanied by prayers, kapus, rules, and regulations: Ma na oihana hana a pau o Hawaii nei, ua aoia me ke kapu wale no ‘In all the work occupations of Hawai‘i, they were taught only with the kapu’.

The student had to follow the kānāwai ‘laws’ of learning to achieve effective knowledge, especially in such fields as sorcery, but also in spear throwing, boxing, and wrestling. Laws had to be followed also in the practice of professions such as fishing, tapa making, and house building.

Joseph Emerson states that canoe making “became a religious rite all through.” Hula and other kinds of training demanded sexual abstinence. Kamakau (February 10, 1870) describes the strict kapus enjoined while educating children from chiefly, priestly, or professional families. Education was provided in temples for some occupations. (Charlot)

Post-Contact (after James Cook arrived (1778)), The King and Chiefs Sought Education in Western Vocational Skills

Post contact, this idea of functional education addressing specific skills is exemplified in a letter 15 Chiefs (including King Kamehameha III) signed on August 23, 1836, asking the missionaries to send more teachers. The Chiefs’ focus was on teachers to teach specific vocational skills. The letter (initially prepared and signed in Hawaiian is translated below):

“Regards to you, our friends in America,”

“Here is our hope for the improvement of the lands here in Hawaii. Give us more instructors like those you have in your land, America. These are the kinds of instructors we are considering: A carpenter, A tailor, A house builder, A cobbler, A wheelwright, A paper maker, A maker of lead printing type, Farmers who know the planting and care of cotton and silk, and sugar refining. A maker of fabric, and carts suitable for heavy work.”

“A teacher for the chiefs in matters of land, comparable to what is done in enlightened lands. And if there are other things appropriate for those endeavors, those as well.”

“If you agree and send these teachers, we will protect them when they arrive, provide the necessities to make their professions viable and give our support to these needed endeavors.”

(The letter is signed by 15-chiefs, including Kauikeaouli (King Kamehameha III.) Na Kauikeaouli, Nahiʻenaʻena, Na Hoapili Kane, Na Malia Hoapili (Hoapili Wahine?). Gov Adams (Kuakini), Na Kaahumanu 2 (Kīnaʻu), Kekāuluohi, Paki, Liliha, ʻAikanaka, Leleiōhoku, Kekūanāoʻa, Kanaʻina, Kekauōnohi and Keliʻiahonui” (Awaiaulu MHM Project 2016)

While missionaries with various skill sets had been in the islands since 1820, this letter identifies the kingdom’s need for teachers in new fields of industry and business.

Shortly after, the American Board of Commissioners for Foreign Missions (ABCFM) sent the largest company of missionaries to the Islands; including a large number of teachers (19, including their wives). The Eighth Company arrived at Honolulu on April 9, 1837 on the Mary Frasier from Boston.

Manual Labor and Vocational Education in Hawai‘i

When the missionaries established schools and seminaries (i.e. the female seminaries, as well as Lahainaluna, Hilo Boarding School, Punahou,) the focus was educating the head, heart and hand.

In addition to the rigorous academic drills (Head), the schools provided religious/moral (Heart) and manual labor/vocational (Hand) training.

Post contact but prior to the arrival of the missionaries (1820), “no one bothered to create a formal school system that would teach the natives any of the skills they would need to compete in the international arena. Then, the missionaries came along.” (Broadbent)

The missionary educators in Hawai‘i began to use manual and industrial education in the 1830s as one of several curricular alternatives; after mid-century, they began to steer all of the schools they controlled or influenced towards some form of this educational system. “One of the first vocations to be taught was printing. The printed word was considered essential”. (Broadbent)

By the early years of the 20th century, manual labor/vocational training was the preferred curriculum in both the private and public schools of Hawai‘i. As a result, in terms of length of time and continuity, it was more preponderant than what was practiced in the US. (Beyer)

Lahainaluna was designed first, “to instruct young men that they may become assistant teachers of religion;” second, “to disseminate sound knowledge embracing literature and science;” third, to qualify native school teachers for their respective duties; fourth, “it is designated that a piece of land shall be connected with the institution and the manual labor system introduced as far as practicable.” (Westervelt)

Reverend William Brewster Oleson was hired from the Hilo Boarding School to become the first principal of the Kamehameha School for Boys. Hilo Boarding school was the first manual labor type school in the Pacific. It instituted a program of rural education based on the idea of learning by doing. (Moe) Oleson brought that philosophy and program to Kamehameha.

While the manual labor system involved the inclusion of working with the hands as part of the curriculum, the manual training system involved instruction of the hands through the specific use of tools. (Beyer)

Later, shortly after the University of Hawaiʻi started (1907,) short courses or ‘special lectures’ of education of “less than college grade” were offered in agriculture as ‘extension’ work.

Nationally, the Cooperative Extension Service was created in 1914 with the passage of the Smith-Lever Act (but it excluded Hawaiʻi.) UH developed its own version of an extension program, which was the basis of a successful appeal to Congress after several years of struggle for Hawai‘i’s inclusion in the Act in November 1928. (CTAHR)

Following adoption of the Smith-Hughes Act, 1917, two types of full-time day classes in vocational agriculture were organized in Hawaiʻi. ‘Type A’ classes (primarily for upper elementary and intermediate grades) are those in which pupils spend approximately half of their school time in the classroom where they receive Instruction in English, mathematics, hygiene, geography, vocational agriculture and other subjects.

The remaining time was spent in the field where the pupils do all of the work on a class project in sugar cane or in pineapple production. Field work was closely supervised by the teacher of vocational agriculture, but all money earned was divided among the boys in proportion to the time they work. They also had a home project.

Under the ‘Type B’ plan (typically for high school students,) pupils did not use a portion of the school time for field work. Practical experience was gained through extensive home project programs. Classroom instruction in agriculture is under the teacher of vocational agriculture, but academic subjects were taken with other pupils of the school under regular teachers of these subjects.

Some schools incorporated the program into their curriculum. Then, the 1967 session of the 4th Hawaii State Legislature resolved that “it is of great urgency to the citizens of this State, adults as well as youths, that there be developed a comprehensive state master plan for vocational education.” A ‘State Master Plan for Vocational Education’ was prepared the next year.

Occupational Needs and Opportunities of the Hawaiian Islands

The 1920 Survey of Education in Hawaii and note that the Commissioner of Education was considering/ implementing manual labor/ vocational training in the schools in Hawai‘i. Of note, the Commissioner of Education’s Survey stated,

“It must be clear that the vocational needs as well as the vocational opportunities of the islands are in large part connected directly or indirectly with the sugar industry, and in a less degree with pineapple growing.”

“Obviously, the educational system of Hawaii must take into account the specific opportunities for employment which the sugar industry affords in all its phases. It is pertinent, therefore, to inquire about the nature of the occupational opportunities which this great industry offers and the qualifications required for success therein.” (p. 32)

The 1920 report goes on to conclude,

“Such a course, beyond that general preparation through securing literacy which an academic course gives, would in nowise minister in any practical way either to the success of the individual in his attempts to find a vocation to which he is adapted and in which he would derive satisfaction, or to the needs of the industries themselves.”

“The schools of Hawaii must see to it that all the children of the islands shall grow up to be literate men and women, and to accomplish this the core of the work of the schools, as of schools wherever placed, must consist of academic studies of the usual type.”

“Furthermore, the schools must see to it that the way is open at the top so that those pupils developing an aptitude for teaching, for law, for medicine, for research work, for linguistics, for the ministry, for journalism, shall secure that broad educational foundation which success in such highly specialized professions demands. …”

“Aside, then, from the core of work running throughout the entire system from the kindergarten to the university which should properly make for literacy, for culture, for general information, for catholicity of view and of interest, the school, at every step of the way, should be laying a foundation for occupational success.”

“The elementary school in this connection, for example, should be devoting much attention to training in the various forms of handwork, manual work, cooking, simple sewing, the making of beds, and the care of the house, [When I was a kid, a lot of those we called ‘chores’ in our house.] the making of school and home gardens, the organizing of pig clubs and poultry clubs, and in the use of tools through making simple repairs and through making articles for use in the home.”

“Every junior and senior high school in the Territory should have near by a well-stocked farm in charge of a practical, progressive, scientific farmer and his wife who herself should be an expert in all those matters properly falling within the field of the duties of a housewife on a farm. …”

“In the classrooms of these schools, a portion of the time could well be devoted to a discussion of those theoretical and scientific considerations which lie back of the problems which naturally grow out of the activities of the farm.”

“The university, aside from offering courses on the campus at Honolulu in applied arts and sciences, could well have a branch set down in one of the islands among the plantations, where the university could send its young men who are looking forward to plantation service in a directive capacity.”

“At such a branch opportunity should be provided whereby a capable young man might spend one-half his time in actual field service and the other half in the college branch working under the direction of persons trained in plantation science. A training of such character, both scientific and practical would offer a satisfactory career to one who wishes to make preparation for it.” (p. 34-36)

The 1920 Survey further called for “for lengthening the school day to seven or eight hours, thereby making it possible effectively to organize agricultural, industrial, manual, and play activities for those children whose parents work in the fields and who but for such opportunities might be running the streets or roads.” (p. 142)

Manual Labor and Vocational Education on the Continent

What was happening at schools in Hawai‘i was consistent with what was happening at schools on the continent.

The rise of the American Education Society in 1815 helped promote the use of manual labor among the theological seminaries. Up to 1829, the most successful manual labor experiment was the one at the Andover Theological Seminary at Andover, Massachusetts. Its voluntary program based upon mechanical labor became the model for other seminaries. In many other schools, it was largely agricultural, and, in the most successful schools, it was compulsory. (Beyer)

The purpose was to help three classes of young men: the “worthy poor” who wanted an education; the “idle well-to-do” who needed proper motives to industry to keep them from dissipation; and the “especially talented” students who needed exercise for the good of their health. (Beyer)

In less than 10 years manual labor became a force as an educational movement. In certain schools, it left a type of work, which grew and became permanent. “In Fellenberg’s academy for the upper classes of society, manual labor was used as a means of physical training. In Fellenberg’s farm and trade school, manual labor was a means of paying for instruction and living expenses.” (Beyer)

“Perhaps the best expression of the need for educating students, who were inclined to favor technical subjects, can be found in the Fourth Biennial Report of the Superintendent of Public Instruction, 1870-1875, produced in California.”

“The State Superintendent wrote ‘We shall be a poor and dependent people so long as we import from abroad all of those articles of consumption which require the highest order of skilled labor in their manufacture….’” (Broadbent)

“[T]he history of Vocational Education in the United States can be traced back to 1906 with the creation of the National Society for the Promotion of Industrial Education. … The National Society for the Promotion of Industrial Education had as its two basic purposes the education of the lay population relative to the need for industrial education and the necessity of obtaining federal funding to support this effort.” (Broadbent)

The Need Continues to Be Evident

In Hawai‘i and on the continent (then and now), not every student wants to go or is destined to go to college.

“Vocational education wasn’t designed to prepare students for college. The Smith-Hughes Act of 1917, the law that first authorized federal funding for vocational education in American schools, explicitly described vocational ed as preparation for careers not requiring a bachelor’s degree.” (Hanford)

“Congress, in passing the Smith-Hughes Act of 1917, decided that there would be alternative opportunities available for children predicated on their personal proclivities and preferences in learning styles.”

“The Smith-Hughes Act was very specific regarding the intention of the legislation. It was designed to prepare a substantial portion of the workforce for skilled and well paid employment.” (Broadbent)

“‘The early vocational education was driven by a philosophy of fitting people to their probable destinies,’ says Jim Stone, director of the National Research Center for Career and Technical Education.” (Hanford)

“Vocational education at the secondary level has traditionally had several objectives, including providing students with general employability skills and preparing them to enter paid and unpaid employment in specific occupations.” (National Center for Education Statistics)

“[O]ver the next 78 years Congress incrementally added to the legislation whenever it appeared that some national need existed that vocational educators could possibly solve. In 1929 it passed the George-Reed Act which provided money for agriculture and home economics.” (Broadbent)

“The interest in vocational education in the early 20th century was prompted in part by big economic and social changes. Factory owners were facing a shortage of skilled labor in a rapidly industrializing society. And public schools were seeing an influx of immigrants and farm kids.”

“Many of those kids would have learned farming or skilled trades from their parents in an earlier era. But with the rise of factories, it was no longer safe for kids to learn to work alongside their parents. So they went to high school instead.” (Hanford)

“‘And secondary schools didn’t know what to do with them,’ says Jeannie Oakes, author of Keeping Track: How Schools Structure Inequality.”

“High schools ‘were used to dealing with this very small group of mostly quite privileged children of educated families and they gave them this nice liberal arts education in preparation for the university,’ she says. ‘Well that didn’t seem to be fitting at all for these kids who’d come in from the farms, or these new immigrants. So the idea was, let’s put vocational training into public education and we can solve all of these problems.’”

“By 1937 the enrollment of vocational education had reached 1,500,000 students. Clearly occupationally oriented education or, to use the increasingly archaic term “vocational,” was meeting the educational needs of a good number of students.” (Broadbent)

Today, Hawai‘i has about a 90% high school graduation rate. Pre-pandemic, “The college-going rate had been relatively steady at about 55% for the past several years” (Star Advertiser, March 24, 2021). Today, that puts about half of the post-high school students on the street looking for work. Hawai‘i needs vocational training just as much now, as it did a century ago.

© 2022 Ho‘okuleana LLC

by Peter T Young Leave a Comment

Maika

David Malo gives us the following lesson on Maika, or Ulu Maika.

When people wanted the excitement of betting they hunted up the men who were powerful in rolling the maika stone, and every man made his bet on the one whom he thought to be the strongest player.

The experts also studied the physique of the players, as well as the signs and omens, after which the betting went too ruinous lengths.

Now the maika was a stone which was fashioned after the shape of a wheel, thick at the centre and narrow at the circumference – a biconvex disc. It was also called an ulu, this thing with which the game of maika was played.

The ulu-maika (by which name the stone disc, or the game itself was called) was made from many varieties of stone, and they were accordingly designed after the variety of stone from which they were made.

The game of maika was played on a road-way, or kahua, made especially for the purpose. When all had made their bets the maika-players came to the maika-course.

The ulu which the first man hurled was said to be his kumu, mua, ie, his first basis or pledge; in the same way the ulu which the second player hurled, or bowled, was called his kumu.

If the second player outdid the first player’s shot he scored.  If they both went the same distance it was a dead heat.  But if the second player did not succeed in out-doing the first man’s play the score was given to the first player.

(It is not clear whether sometimes the play was not to drive the ulu between two stakes set up at a distance, whether the ulu-maika of the first player was removed from the course as soon as it came to a standstill, by what means the point reached by the ulu was marked, if it was removed from the course in order to clear the track for the next player.)

(There was no doubt a great diversity of practice as to these points on the different islands, and even in the different parts of the same island.)  (Malo)

Ellis also notes that at times, “the only contention is, who can bowl it farthest along the tahua, or floor.”   However, he also notes the use of stakes in ‘maita’ or ‘uru maita.’

Two sticks are stuck in the ground only a few inches apart, at a distance of thirty or forty yards, and between these, but without striking either, the parties at play strive to throw their stone.

The uru, which they use instead of a dart, is a circular stone, admirably adapted for rolling, being of compact lava, or a white alluvial rock, (found principally in the island of Oʻahu,) about three or four inches in diameter, an inch in thickness around the edge, but thicker in the centre.”  (Ellis, 1831)

Alexander confirms the two approaches to the game, “A favorite amusement, the maika, consisted in bowling a circular, highly-polished stone disk called an ulu, three or four inches in diameter and an inch or more thick, swelling with a slight convexity from the edges to the center.”

“A kahua or level track about three feet wide and half a mile in length was made smooth and hard. In this track two short sticks were fixed in the ground only a few inches apart, at a distance of thirty or forty yards.”

“The game consisted in either sending the stone between these sticks, or in seeing which party could bowl it farthest. It is said that one of their best players would bowl the stone upwards of a hundred rods.”

Jarves simply notes Maika is “a species of bowling, in which a circular stone, highly polished, with flat sides is used.”  McGregor notes the ‘ulu maika or stone bowling disc date to the Developmental Period (600 to 1100.)

Fornander notes, “we found at the bottom two Maika stones of extraordinary size, which were said to be the particular Ulu which Pāʻao brought with him from foreign lands, and with which he amused himself when playing the favourite game of Maika.”

“These stones were as large as the crown of a common-sized hat, two inches thick at the edges and a little thicker in the middle. They were of a white, fine-grained, hard stone, that may or may not be of Hawaiian quarrying: I am not geologist enough to say.”

“I have seen many Maika stones from ancient times, of from two to three inches diameter, of a whitish straw colour, but never seen or heard of any approaching these of Pāʻao in size or whiteness. Though they are called the Maika stones of Pāʻao – ‘Na Ulu a Pāʻao’ – yet their enormous size would apparently forbid their employment for that purpose.”  (Fornander)

“One of the finest ‘Ulu-maika’ places on the islands was the one belonging to Kou (what is now downtown Honolulu.) This was a hard, smooth track about twelve feet wide extending from the corner on Merchant and Fort Streets now occupied by the Bank of Hawaii along the sea ward side of Merchant Street to the place beyond Nuʻuanu Avenue known as the old iron works at Ula-ko-heo.”

“It was used by the highest chiefs for rolling the stone disc known as “the maika stone.” Kamehameha I is recorded as having used this maika track.”  (Westervelt)

© 2022 Hoʻokuleana LLC