Happy Father’s Day!
Kamehameha Statue is Centennial Commemoration Honoring Captain Cook
The Kamehameha statue standing at Kapa‘au and in front of Ali‘ilolani Hale (now home of the Hawai‘i Supreme court and, effectively, the other duplicates) is a “commemorative of the centennial of the discovery of this Archipelago by Cook”. (PCA, May 19, 1882)
“In 1878 the Kingdom of Hawaii, with King Kalakaua at its head, honored Captain Cook at the centenary celebration of discovery. The permanent memorial established in Honolulu at that time was the splendid statue of Kamehameha the Great which stands upon a high pedestal in front of the Judiciary Building.” (Taylor)
“A great many plans have been proposed and suggestions made whereby the memory of the great navigator might be suitably recognized and perpetuated by our residents.”
“On the eve of the day celebrated the glee troupes of Lahaina, who can boast of a preeminence in the sweet chorus singing peculiar to Hawaiians, with some commemorative of the coming of Captain Cook”. (PCA, Jan 26, 1878)
“January 18, 1878, was the anniversary of the landing of Captain Cook on these Islands – one hundred years ago. The event was commemorated by our people with becoming reverence.”
“The Hawaiian citizens, assisted by the English speaking residents, made such preparations for the event as they could, in order to testify their appreciation of a century of time in the history of the Hawaiian group with all its mutations, whether for good or otherwise in the history of the race.” (Hawaiian Gazette, Jan 23, 1878)
“When this great navigator was prosecuting his researches throughout partially explored oceans, it was the appreciated by several enlightened nations that his enterprise was in behalf of humanity …”
“… and though these nations were then at war with each other their Governments issued commands to their officers by land and sea that the navigator Cook should be permitted to voyage in peace, and if needed be even helped on his way …”
“… and thus America, my country, and also France took part by their protection of the English Captain Cook, in discovery of these Islands”. (Gibson address at the Celebration of the Centennial of Discovery, PCA Feb 2, 1878)
“The centennial of the discovery of the Sandwich Islands by Captain Cook in 1778 is to be commemorated with a bronze statue, heroic size, of Kamehameha, the conqueror and organizer of the Islands.”
“The Legislative Assembly of the Sandwich Islands at Honolulu, composed largely of descendants of Kamehameha’s warriors, many grandsons of tattooed chiefs who carried on savage warfare at the close of the last century, voted unanimously in August last the sum of ten thousand dollars for a work of art to commemorate their country’s hero and their centennial era.” (PCA, Nov 9, 1878)
“The Legislative Assembly, during the Session of 1878, appointed a Special Committee [Gibson, Kapena, Kaai, Cleghorn, and Nawahi] to take charge of the design and execution of a monument to commemorate the centennial of the discovery of the Archipelago [and] a statue of Kamehameha I, the founder of the Kingdom, was chosen as the proper subject for a commemorative centennial monument.”. (Report of Committee, PCA, May 22, 1880)
“Selecting Kamehameha as the subject for a national monument was influenced by international recognition of the Conqueror’s heroism and character. Captains James Cook and George Vancouver published praiseworthy descriptions of Kamehameha in the late eighteenth century; invariably, they described him as dignified, astute, graceful, and physically powerful.” (Kamehiro)
In 1878, the Legislature passed and King Kalakaua approved (Aug 5, 1878) an appropriation of $10,000 for “Centennial Monument” to commemorate the centennial of the arrival of Captain James Cook. (Laws of His Majesty Kalakaua, King of the Hawaiian Islands, Passed by the Legislative Assembly, at its Session, 1878)
In addition, King Kalakaua visited the Captain Cook Monument at Ka‘awaloa in 1878 during the Kingdom of Hawai‘i’s centenary celebration of western discovery. (Research Institute of Hawai‘i)
“The U.S. Centennial Exposition of 1876 in Philadelphia prompted Walter Murray Gibson to organize similar observances for Hawaii.” (Kamehiro)
“The great centennial of America and its celebration are fresh in our memories. By commemorating notable periods, nations renew as they review their national life. And they mark the commemoration with some monument or memorial.”
“Usually it was a temple or a statue, or a medal. In modern times, eras are marked by exhibitions of material progress, as well as works of art.”
“We have neglected our opportunity for an exhibition of our material progress, but we can mark the close of our epoch by some work of art.” (Speech of Hon. W. M. Gibson before the Hawaiian Legislature, 1878)
“During the legislative session of 1878, Gibson, then a freshman representative for Lahaina (Maui), proposed a centennial day of observance of British explorer Captain James Cook’s arrival in the Islands in 1778 and a monument to be erected for the occasion.”
“He suggested that the monument should memorialize Kamehameha I, the ali‘i nui whose legendary skills in leadership permitted “the introduction of this archipelago to the knowledge of the civilized world”:
“[Kamehameha] was among the first to greet the discoverer Cook on board his ship in 1778 . . . and this Hawaiian chief ’s great mind, though a mere youth then, well appreciated the mighty changes that must follow after the arrival of the white strangers.”
“He met destiny with the mind of a philosopher and a patriot, and Kamehameha, the barbarian conqueror, welcomed the new era with the spirit of an enlightened statesman; he made the white men his friends.” (Gibson before the Hawaiian Legislature, 1878)
“The bronze monument honoring Kamehameha I, also known as “the Conqueror”, is perhaps the most widely recognized and frequently photographed public artwork in Hawai‘i.”
“Larger than life size and poised on a ten-foot pedestal, the portrait depicts Kamehameha arrayed in golden garments, supporting a tall, barbed spear in his left hand, and beckoning to his people with his outstretched right arm.” (Kamehiro)
In addition, four reliefs and accompanying interpretive brass markers noting periods in Kamehameha’s life are on the pedestal and surrounding ring around the statue, noting, Display of Courage-Kamehameha as a boy; Law of the Splintered Paddle; Ka ‘Au Wa‘a Peleleu- Kamehameha surveying his armada; and Aboard the Resolution-Kamehameha meeting with Captain Cook.
“Since its unveiling in 1883, travel writing and popular publications have often featured this sculpture; it is a favorite among postcard images, and replicas have been viewed by international audiences at world fairs and in the Statuary Hall of the United States Capitol subsequent to its dedication in 1969.” (Kamehiro)
Emma Louise Smith Dillingham
Rev. Lowell Smith and his wife Abigail arrived in Honolulu on May 1, 1833, with the Sixth Company of missionaries of the ABCFM. He first served at Molokai in June 1833; then, in 1834, he established a church at Ewa District, O‘ahu and later founded and served as pastor of Kaumakapili Church (Second Native Church) in Honolulu, 1839–1869.
Rev and Abigail Smith had five children: Lowell Smith (1841–1842), Emma Smith (1843–1843), Emma Louise Smith (Dillingham) (1844–1920), Ellen Amelia Smith (1847–1848), and Augustus Lowell Smith (1851–1891). (FindAGrave)
Emma Louise Smith was a writer and had talents in music and the arts; her daughter Mary Emma Dillingham (Frear) published Emma’s 1850-51 Journal Book, written at age six. Emma later wrote poems, songs, books, etc.
“Little Emma Louise Smith entered Punahou at the age of 13, after having attended the old Royal School.” (Star Bulletin, April 26, 1929)
“Her father tells how Emma rode from Nuuanu to Punahou daily with two of Dr. Judd’s children. He says she was in advance of most of the children of her age, for which credit was due to her mother. ‘Emma can put a horse to a carriage … wash dishes, darn stockings, play the piano and do some other things equally well,’ her mother wrote.” (Punahou First 100 Years; Morrow)
“She graduated with the class of 1863 and the next year became an instructor in the academy. After one year, she accompanied her parents to the Atlantic coast of the United States, where she continued the study of music.”
“On her return to Honolulu she again became a Punahou instructor of music. She went to the Royal School as a teacher the next year, but after that again returned to Punahou.”
“Meantime, in 1865, there had arrived in Honolulu a young New England seaman, first officer of the bark Whistler. Attempting to indulge in the almost universal island sport of riding …” “… he had found himself more skilled in guiding a ship than a horse, with the result that when the Whistler went on, it left its first officer nursing a broken leg, the result of a fall from his mount.” (Star Bulletin, April 26, 1929)
“The first officer of the bark Whistler, Mr. Dillingham, whose leg was broken last Friday night, by being thrown from a horse, in collision with a carriage, on the valley road. … [Dillingham] is now at the American Marine Hospital, where he receives every care and attention, and is in favorable condition for recovery.” (Pacific Commercial Advertiser, July 29, 1865)
“It felt as if I had anchored in a home port; the cordiality I experienced from all those whom I met removed at once the feeling of being in a foreign land though the streets were filled with several nationalities. The luxuriant foliage, the balmy breezes, the tropical fruits, all afforded such delights that I felt sure I should return.”
“The first evening I left the ship was spent at the Wednesday evening prayer meeting in the Bethel vestry (where Emma led the choir). One of the first calls I made was at the home of Rev. Lowell Smith.” (Dillingham; Morrow)
“Young Benjamin [Franklin ‘Frank’] Dillingham entered the commercial life of the city as soon as he was able to be about. When an opportunity came to leave here he decided against it, a matter, no doubt, in which the young teacher of Punahou figured, since they were married on [April 26] 1869.” (Star Bulletin, April 26, 1929)
Despite tales of Emma nursing Frank back to health, Emma was away in New England while Frank was recuperating. The two of them probably met for the first time when Frank attended a church service after his arrival in Honolulu. But his efforts to win her hand began in earnest only in 1867. On April 26, 1869, Frank Dillingham married Emma Smith. They were both 25.
Frank was stocky and well-muscled, Emma was lovely and tall. She, like her mother, had dark hair parted down the middle, but her face was softer than Abigail’s and her smile was bright and engaging.
She had been engaged to James Baldwin of Maui when she met Frank, but, not in love with her fiancé, broke off the relationship. Frank pressed his suit quietly but firmly after their meeting and slowly she fell in love. (Morrow)
He accepted a job as a clerk in a hardware store called H Dimond & Son for $40 per month. The store was owned by Henry Dimond, formerly a bookbinder in the 7th Missionary Company. In 1850 Dimond had been released from his duties at the Mission and had gone into business with his son.
Dillingham later bought the company with partner Alfred Castle (son of Samuel Northrup Castle, who was in the 8th Company of missionaries and ran the Mission business office;) they called the company Dillingham & Co.
On September 4, 1888, Frank Dillingham’s 44th birthday, the legislature gave Dillingham an exclusive franchise “for construction and operation on the Island of O‘ahu a steam railroad … for the carriage of passengers and freight.”
Dillingham formed O‘ahu Railway and Land Company (OR&L,) a narrow-gauge rail, whose economic being was founded on the belief that O‘ahu would soon host a major sugar industry.
‘Dillingham’s Folly’ had now become the greatest single factor in the development of O‘ahu and Honolulu. (Nellist) “With a shrill blast from the whistle and the bell clanging, the engine moved easily off with its load. Three rousing cheers were given by the passengers, and crowds assembled at the starting point responded.” (Daily Bulletin, September 5, 1889)
Ultimately OR&L sublet land, partnered on several sugar operations and/or hauled cane from Ewa Plantation Company, Honolulu Sugar Company in ‘Aiea, O‘ahu Sugar in Waipahu, Waianae Sugar Company, Waialua Agriculture Company and Kahuku Plantation Company, as well as pineapples in Wahiawa for Dole.
“It was in [Emma’s] home that the YWCA was organized, and she took an active part in the work of the Salvation Army.” (Advertiser, July 7, 1956) “In 1900, Emma Louise Smith Dillingham founded the YWCA Oahu as a place for Honolulu’s working women to learn skills that promote community engagement, build friendships, and develop shared values.”
“By 1915, Oahu YWCA boasted a membership of 1,386 women, which included Queen Liliuokalani. Today’s YWCA stands for empowering women, eliminating racism, standing up for social justice, helping families, and strengthening communities.” (BOH)
“She was one of [seven] founders of the Daughters of Hawaii.” (Advertiser, July 7, 1956) “‘Daughters of Hawaii’ was formed November 18, (1903) by Mrs. Emma Dillingham. Mrs. Sarah Colin Waters, Mrs. Lucinda Severance, Mrs. Ellen A. Weaver, Mrs. Annie A. Dickey, Mrs. Cornelia H. Jones and Miss Anna M. Paris.” (Pacific Commercial Advertiser, November 26, 1904)
The women (all daughters of American missionaries) foresaw the looming loss of Hawaiian culture and in an inaugural meeting, their gathering gave rise to the “The Daughters of Hawaii” dedicated to preserving that culture. (Morrow)
“Its object is ‘To perpetuate the memory and spirit of old Hawai‘i and of historic facts, and to preserve the nomenclature and correct pronunciation of the Hawaiian language.’ No one is eligible to membership who was not born in Hawaii of parents who came here before 1860.” (Hawaiian Star, December 7, 1903)
The Daughters of Hawai‘i was one of the first organizations in Hawai‘i to recognize the importance of historic preservation. Since the early 1900s it has been distinguished for preserving Hānaiakamalama in Nu‘uanu, commonly known as the Queen Emma Summer Palace, and Hulihe‘e Palace in Kailua-Kona, restoring them with original royal furnishings and regalia.
The Daughters continue to be stewards of two of Hawai‘i’s three royal palaces, as well as the birth site of King Kamehameha III at Keauhou Bay in Kailua-Kona. (Daughters of Hawaii)
Children of Frank and Emma Dillingham are Mary Emma Dillingham (Frear) (1870–1951), Charles Augustus ‘Charlie’ Dillingham (1871–1874), Walter Francis Dillingham (1875–1963), Alfred Hubbard ‘Freddie’ Dillingham (1880–1880), Harold Garfield Dillingham (1881–1971), Marion Eleanor Dillingham (Erdman) (1883–1972). (FindAGrave)
On his death in 1918 at age 74, Dillingham was hailed as a “master builder” and Honolulu’s financial district closed its doors out of respect. (Wagner) The Islands would have been different if not for a sailor breaking his leg riding a horse.
Emma Dillingham, “one of Honolulu’s most prominent women for many years … passed away peacefully” August 15, 1920. (PCA, August 16, 1920)
Āhinahina
Although the Hawaiian name for this plant is not historically known, it is often referred to today as ‘Āhinahina, Hinahina or Hinahina Ewa. The reason for these names primarily has to do with their color. In Hawaii, many plants that are silvery in color are called hinahina or have the word hinahina in its name. (Hui Ku Maoli Ola)
Āhinahina (very gray) is the product of evolution in island isolation. Several million years ago, a California tarweed seed traveled 2,000 miles across the Pacific to Hawaii.
This single species evolved into the “silversword alliance,” a group of more than 30 species endemic to Hawai‘i that range from scraggly shrubs to ground-clinging cushions. (NPCA)
It is a distinctive, globe-shaped rosette plant, with a dense covering of silver hairs. (FWS) We commonly call this plant the Silversword (due to their long, slender leaves and a silver-white color).
After 10 to 30 years of rosette growth, thousands of aromatic flowers erupt from a human-sized stalk and are pollinated by native Hylaeus bees. After the silversword has finished flowering, it will die (silverswords only flower once in a lifetime). (NPS)
Some of the notable āhinahina are named for the mountains where they are found: Haleakalā Silverswords, Mauna Loa Silverswords, and Mauna Loa Silverswords.
Haleakalā Silverswords from Maui has larger flowers than the form on the island of Hawaiʻi. These plants were formerly abundant, but earlier in the century they faced the brink of extinction due to habitat destruction, goat grazing, and insect infestations.
Hotter temperatures and lower rainfall presents a new threat to these charismatic plants. Researchers with the University of Hawai‘i are actively working with park staff to evaluate the effects of drought conditions on Silverswords, and preserve these unique plants for generations to come. (NPS)
Haleakalā Silverswords live only in a 2,500-acre area at the top of the Haleakalā volcano, a moonscape pocked by cinder cones. They have developed an adaptation to cope with this harsh environment: The fleshy leaves are coated with tiny silvery hairs to break the wind, prevent drying and collect cloud moisture. (NCPA)
Mauna Kea Silverswords produce pink to wine-red flowers is rare and only found in the alpine regions of Mauna Kea. The harsh and challenging conditions of Mauna Kea volcano have forced the Silverswords to adapt to the environment in unique ways, similar to Mauna Loa Silverswords.
Leaves are covered with a dense layer of tiny hairs that help reflect sunlight and insulate the plant against cold temperatures. Sadly, impacts of climate change, and foraging invasive animals have put Silverswords in danger.
There are no records of the extent or density of the Mauna Kea silversword population prior to the introduction of ungulates to the island of Hawai’i in 1793 and 1794.
The Mauna Kea Silversword may have already been in decline due to browsing by feral ungulates by the time the silversword was first collected by James Macrae in 1825. Macrae noted in his diary that he found the remains of dead sheep near the summit of Mauna Kea on the same day that he encountered the silversword. (Mauna Kea Silversword Recovery Plan)
The Mauna Kea Silversword is distinguished from the Haleakalā Silversword by a high frequency of branching; taller, thinner flowerings; green bracts subtending flower heads; and fewer ray florets. (Mauna Kea Silversword Recovery Plan)
Mauna Loa Silverswords are perhaps lesser known than its Haleakalā and Mauna Kea cousins. The Kaʻū silversword is one of two forms of the Mauna Loa silversword that grow exclusively on Mauna Loa volcano.
The other, the Waiākea silversword, is rarer and found in wet bog habitat. Like its cousins, the Kaʻū form is in the sunflower family and blooms once by sending forth a dramatic stalk of small fragrant sunflower-like blossoms from its center.
These blooming stalks can reach nine feet in height. The plant dies after its towering display, but releases thousands of seeds to continue its legacy. (NPS)
The Mauna Kea Silversword probably only occurred on Mauna Kea. However, there are some historical and recent suggestions that a similar taxon may have occurred on Hualālai and on Mauna Loa.
The Mauna Kea Silverswords was first collected by James Macrae in 1825. Macrae’s specimens were sent to Augustin-Pyramus DeCandolle in Geneva. Later, David Douglas collected the Mauna Kea silversword in 1834 and sent specimens to WJ Hooker at Kew Gardens.
In 1852, Asa Gray described the Haleakala Silversword as endemic to the island of Maui. The similarity in vegetative features between Mauna Kea Silversword and the Haleakalā Silversword has led several authors to consider these taxa as the same species. (Mauna Kea Silversword Recovery Plan)
In 1875, world traveler Isabella Bird, in Haleakalā, stated, “Soon after noon we began to descend; and in a hollow of the mountain, not far from the ragged edge of the crater, then filled up with billows of cloud …”
“… we came upon what we were searching for; not, however, one or two, but thousands of silverswords, their cold, frosted silver gleam making the hill-side look like winter or moonlight.” (Bird, Six Months)
Alexander noted in his Ascent of Mauna Kea, in 1892, “We crossed a shallow crater just east of a conspicuous peak called “Ka lepe a moa”, or cock’s comb, and began to ascend the mountain proper. After climbing a steep ridge through loose scoria and sand, the party halted for lunch at an elevation of 10,500 feet.”
“The upper limit of the māmane tree is not far from 10,000 feet. … The beautiful Silver Sword (Argyroxiphium), once so abundant is nearly extinct, except in the most rugged and inaccessible localities.” (Alexander, PCA, Sep 14, 1892)
Summertime
In a lot of respects, with or without kids, school vacation schedules seem to set how we operate our lives.
Until the middle of the 19th century, Americans used the word vacation the way the English do, the time when teachers and students vacate the school premises and go off on their own. (Siegel; NPR)
Summer … Memorial Day to Labor Day, right? Well, maybe before, but why?
A first thought is the historic reason for the season of summer vacations is so kids can go work on the family farm. There are a number of reasons summer vacation came about, but the farming calendar isn’t one of them.
There used to be two basic school schedules – one for urban areas and the other for rural communities.
In the past, urban schools ran year-round. For example, in 1842 New York City schools were in class for 248 days. Rural schools took the spring off to plant, and the autumn off to harvest. (The summer actually isn’t the busiest time in agriculture.)
Short school years with long vacations are not the norm in Europe, Asia, or South America. Children in most industrialized countries go to school more days per year and more hours per day than in America.
Rural schools typically had two terms: a winter term and a summer one, with spring and fall available for children to help with planting and harvesting. The school terms in rural schools were relatively short: 2-3 months each. (Taylor)
In addition, in rural areas, the summer term was considered “weak.” The summer term in rural neighborhoods tended to be taught by young girls in their mid- to late-teens. On the other hand, schoolmasters, generally older males, taught the winter terms. Because of this, the summer terms were seen as academically weaker. (Lieszkovszky; NPR)
It’s hot in the summer. The school buildings of the 19th-century weren’t air-conditioned. Heat during the summer months would often become unbearable. (Lieszkovszky; NPR)
In 1841, Boston schools operated for 244-days while Philadelphia implemented a 251-day calendar. In the beginning of the 19th-century, large cities commonly had long school years, ranging from 251 to 260 days. During this time, many of these rural schools were only open about 6-months out of the year. (Pedersen)
In the 1840s, however, educational reformers like Horace Mann moved to merge the two calendars out of concern that rural schooling was insufficient and then-current medical theory and concerns over student health in the urban setting.
“(A) most pernicious influence on character and habits … not infrequently is health itself destroyed by over-stimulating the mind.” (Mann)
This concern over health seemed to have two parts. As noted above, there was the concern that over-study would lead to ill-health, both mental and physical; the other concern was that schoolhouses were unhealthy in the summer (heat, ventilation, etc.) (Taylor)
Attendance became another problem. The city elite could afford to periodically leave town for cooler climates. School officials, battling absenteeism, saw little advantage in opening schools on summer days or on holidays when many students wouldn’t show up. Pressure to standardize the school calendar across cities often led campuses to “the lowest common denominator” – less school. (Mathews; LA Times)
In the second half of the 19th-century, school reformers who wanted to standardize the school year found themselves wanting to lengthen the rural school year and to shorten the urban school year, ultimately ending up by the early 20th-century with the modern school year of about 180 days. (Taylor)
Summer emerged as the obvious time for a break: it offered a break for teachers, generally fit with the farming needs and alleviated physicians’ concerns that packing students into sweltering classrooms that would promote the spread of disease. (Time)
While it’s clear historically that 3-month layoff from school was not based on farming needs – for most of the country – in Hawaiʻi there was a farm-based reason for the break from studies, at least from 1932 to 1969.
It happened in Kona.
By the 1890s, the large Kona coffee plantations were broken into smaller (5+/- acres) family farms. By 1915, tenant farmers, largely of Japanese descent, were cultivating most of the coffee. Many hours were spent cleaning and weeding the land, pruning the trees, harvesting the crop, pulping the berries and drying them for the mills.
These were truly family farms. “At that time, we used to work until dark. You see, no matter how young you were, you have to work. Before going to school, we pick one basket of coffee, then go to school. We come home from school and we pick another basket.” (Tsuruyo Kimura; hawaii-edu)
Konawaena was the regional school; it was first established as an elementary school, about 1875. By 1917, they were pushing to get a Kona high school (at the time, Hilo High, established in 1905, was the only high school on the island.)
In 1920, the Territory acquired land for a new school and in 1921, the new Konawaena accommodated students up to the 9th-grade; classes through the senior year were added by the 1924-25 school year.
Konawaena means “the Center of Kona,” and it lived up to its name. “Everything possible has been done to make the community feel that the school belongs to them. A Kona Baseball League has been organized and all league games are played on the school diamond” (Crawford, 1933; HABS)
The Kona area was observed as being “different socially from the rest of the Islands” (Crawford, 1933; HABS.) Coffee farming was the main reason for the difference. This labor-intensive crop thrived best in the steep lava slopes of the Kona districts.
“The labor problem is one that will have to be seriously considered. As coffee culture increases, the need of a greater supply of labor will be strongly felt, particularly at picking time. A large force is then needed for three or four months, after which, if coffee alone is cultivated, there is need only of a small part of the force required for picking.” (Thrum)
These labor and land factors meant a non-industrial, small-farm type of agriculture, very different from the industrial trends in the growing sugar and pineapple plantations that developed in other areas of the Islands.
The school went beyond recreational activities to accommodate the surrounding community.
In 1932, the school’s ‘summer’ vacation was shifted from the traditional Memorial Day to Labor Day (June-July-August) to August-September-October, “to meet the needs of the community, whose chief crop is coffee and most of which ripens during the fall months.” (Ka Wena o Kona 1936; HABS)
In 1935, the legislature recognized the ‘Konawaena Coffee Vacation Plan’ and passed legislation such that “The teachers of the Kona District … shall be paid, under such conditions as the Department of Public Instruction (now DOE) may require, their monthly accruing salaries during the months of September and October of each year during which such plan is in operation.” (Session Laws, 1935)
This “coffee harvest” school schedule and the “coffee vacation” lasted until 1969 (Honolulu Star Bulletin 1969; HABS.)
And now, in Hawaiʻi and across the country, there are varying arrangements for school schedules and vacations. Some areas have lost the 3-month layover; but most are trending with a total 180 to 200-days of instruction, with various schedules in arranging the breaks.
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