Images of Old Hawaiʻi

by Peter T Young 1 Comment

Pōhakuloa

“E ku a mu mu.” (Be still! It is a god!)

“In ancient time women when they were to become Mothers made a pageant of love and ambition to this stone (Pōhakuloa) giving a Mohai (offering) laying before this God a fish called Hilu and emblem of gentleness, graceful, and good disposition in the child.”

“The fish Hilu was accompanied with the leaves of the Lama (a very large wood used in building houses for the Gods), and Emblem of wisdom, ambition and brightness for the child, Lamalama a torch (a beacon of light.)” (Montano – Galioto)

Pukui says it’s a “Large stone believed to bless expectant mothers and endow children with strength and wisdom.”  “The Pōhakuloa stone … was worshipped by Hawaiian women who prayed for their children to have wisdom and strength.”  (Aluli & McGregor)

About 1830, Queen Ka‘ahumanu ordered that a wall should be built from Punchbowl past Punahou to keep cattle from the inland residential areas. The stone wall also marked a path across Makiki that was first called Stonewall Street (it’s now known as Wilder Avenue.)

The Queen wished to form a gateway at Punahou School through this wall, and wanted two large stones on each side of the gate.

The stone would not move at first, so a kahuna was consulted.  The kahuna suggested that a lūʻau, or feast, be prepared with certain foods. After the lūʻau, the stone was moved easily to its new spot.

“My father had great difficulty in persuading them to move a large stone, which they revered as a Kupua, or local deity.  This was to be placed at one side of the upper gate as a part of the wall. It was considered very dangerous to move a Kupua, and disaster was almost sure to follow.”

“The workmen believed that the rock would remain stationary and refuse to be up-rooted, but it was displaced without any calamity and dragged by a team of oxen to the gate.”  (Rice, The Friend, March 1924)

“The stone was to be transported from the northeastern slope of Round Top (near the former home of Mrs. FM Swanzy). Its sacred nature required that ‘So sacred was Pōhakuloa that none but the king himself could sanction its removal and for that ceremony even the presence of the king was necessary, stripling though he was.'” (Damon, The Friend, March 1924).

“The big rock was exhumed from its bed (on the west side of the road leading to Manoa Valley, opposite the old “Cow Pen”) and rolled upon a framework of ship’s spars. The young King (Kamehameha III) then seated himself upon the apex of the rock, and gave the word of command …”

“… when rock, King and all were lifted upon the shoulders of the hulumanus – numerous as ants tugging at a kernel of corn – and carried down to its place.”  (Damon, The Friend, March 1924)

Pōhakuloa was shaped like a “mammoth taro leaf.”  Originally nine feet in length, the rock stood seven feet above ground and two below.

“(T)he huge lava boulder that stood guard at the Punahou gate. A monumental pyramid it seemed, towering upward in grim majesty, – probably ten feet.”

“A challenge it was to enterprising boys, with an instinct to decorate scenery with their initials, to climb its dizzy heights and leave their sculptured letters on the only “Walhalla” within reach.”  (Weaver, The Friend, March 1924)

“This rock was a curiosity about twelve feet high, and weighing several tons, and of the shape of a mammoth kalo. Often have I climbed to its top and eaten my lunch from my tin-pail thereon, and to my childish imagination it seemed as high as a church-tower.”  (Judd, The Friend, March 1924)

In 1854-59, Pōhakuloa, too large to move, was broken into pieces because it stood in the way of a road widening project.  A remainder of Pōhakuloa still stands at Punahou’s front gate.

“The other part of the stone … was given to a Japanese consul living at the corner of Beretania and Makiki streets. Kapiʻolani Maternity Home was later built at this site and some believe that the mana (divine power) of this pōhaku was a factor in its siting.”  (Aluli & McGregor)

Reportedly, there is another significant stone at Punahou, called Keapopo.  The story suggests it and Pōhakuloa would call to each other: “You come over here,” “No, you come here.”  (Manoa Heritage)

The image shows a remnant of the once larger Pōhakuloa at the Punahou School entrance (the plaque states “Punahou School Founded 1841”.)

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by Peter T Young Leave a Comment

Betsey Stockton

Born in 1798 in Princeton, New Jersey, as a slave owned by the family of Robert Stockton, Esq., Betsey Stockton was presented as a gift to the Stockton’s eldest daughter and her husband, the Reverend Ashbel Green (who was later the President of Princeton College (later known as Princeton University.))

Although masters did not typically favor educating their slaves beyond proficient training as domestic nurse, seamstress and cook, Green gave her books and encouraged her to use the family library. She later attended evening classes at Princeton Theological Seminary.

In September 1816, Betsey’s application for admission to the First Presbyterian Church in Princeton was formally approved. Around 1817, Ashbel Green freed her.

Stockton often spoke to Green about her wish to journey abroad, possibly to Africa, on a Christian mission. Green introduced her to Charles S Stewart, a young missionary, newly ordained in 1821, who was about to be sent by the American Board of Commissioners for Foreign Missions (ABCFM) to Hawaiʻi.

Through a special agreement between Green, the Stewarts and the ABCFM, Stockton joined the mission both as a domestic in the Stewart household and was commissioned by the ABCFM as a missionary.

She became the first single American woman sent overseas as a missionary.

Her contract with the Board and with the Stewarts said that she went “neither as an equal nor as a servant, but as a humble Christian friend” to the Stewarts, and provided that she was not to do more than an equal share of menial duties which might “prevent her being employed as a teacher of a school”.

In November 1822, Stockton, the Stewarts and the other missionaries in the 2nd Company set sail on the ‘Thames’ from New Haven, Connecticut for the Hawaiian Islands.

On April 24, 1823, “we saw and made Owhyhee (Hawaiʻi). At the first sight of the snow-capped mountains, I felt a strange sensation of joy and grief. It soon wore away, and as we sailed slowly past its windward side, we had a full view of all its grandeur.”

“The tops of the mountains are hidden in the clouds, and covered with perpetual snow. We could see with a glass the white banks, which brought the strong wintry blasts of our native country to our minds so forcibly, as almost to make me shiver.” (Betsey Stockton Journal)

Upon her arrival, Stockton became the first known African American woman in Hawaiʻi.

Intelligent, industrious and frugal, she was aptly described as a devoted Christian, not only because of her constant attendance at church and her faith in God, but also because she supported the interests of the church, secured clothes for her students, and helped to heal the sick while continuing her domestic work to help the Stuarts. (Jackson)

“On Saturday, the 10th of May (1823,) we left the ship, and went to the mission enclosure at Honoruru. We had assigned to us a little thatched house in one corner of the yard, consisting of one small room, with a door, and two windows – the door too small to admit a person walking in without stooping, and the windows only large enough for one person to look out at a time.”

“The family all eat at the same table, and the ladies attend to the work by turns. Mrs. Stewart and myself took each of us a day separately.” (Betsey Stockton Journal)

“On the 26th of May (1823) we heard that the barge (Cleopatra’s Barge, or “Haʻaheo o Hawaiʻi,” Pride of Hawaiʻi) was about to sail for Lahaina, with the old queen (Keōpūolani) and princess (Nāhiʻenaʻena;) and that the queen was desirous to have missionaries to accompany her …”

“A meeting was called to consult whether it was expedient to establish a mission at Lahaina. The mission was determined on, and Mr. S. (Stewart) was appointed to go: he chose Mr. R. (Richards) for his companion … On the 28th we embarked on the mighty ocean again, which we had left so lately.” (Betsey Stockton Journal)

Per the requests of the chiefs, the American Protestant missionaries, at that time, were typically teaching their own children and the children of the Hawaiian chiefs.

“Now the chiefs have expressed their determination to have instruction in reading and writing extended to the whole population and have only been waiting for books, and an increase in the number of suitably qualified native teachers, to put the resolution, as far as practical, into effect.”

“A knowledge of this having reached some of the makaainana, or farmers of Lahaina … application was made by them to us for books and slates, and an instructor …”

“… and the first school, consisting of about thirty individuals, ever formed among that class of people, has, within a few days, been established in our enclosure, under the superintendence of B (Betsey Stockton), who is quite familiar with the native tongue.” (Charles Stewart Journal, August 1824)

In 1823, Kalākua Kaheiheimālie (ke Aliʻi Hoapili wahine, wife of Governor Hoapili) offered the American missionaries a tract of land on the slopes surrounding Puʻu Paʻupaʻu for the creation of a school.

Stockton founded a school for makaʻāinana (common people) including the women and children. The school was situated on what is now Lahainaluna School (and some suggest it served as the initial basis for that school.)

Stockton’s school was commended for its teaching proficiency, and later served as a model for the Hilo Boarding School and also for the Hampton Institute in Virginia, a historic Black college in Virginia established after the Civil War (founded by General Samuel C. Armstrong (son of missionary Richard Armstrong, former Pastor at Kawaiahaʻo Church.))

(Kalākaua visited Hampton Normal and Agricultural School – later known as Hampton Institute on one of his trips to the continent.)

Because of the serious illness of Mrs. Harriet Stewart, the Stewarts decided to return to Cooperstown, New York, after two and a half years in Hawaiʻi. Stockton accompanied them; leaving native Hawaiian teachers she had trained to take her place.

Stockton left Hawaiʻi in 1825, returning to the continent where she was assigned to teach Native American children in Canada. Then, Stockton returned to Princeton in 1835, living in a small house on Witherspoon Street, which was primarily an African American neighborhood.

Stockton was instrumental in the founding of the Witherspoon Street Presbyterian Church, originally called the First Presbyterian Church of Color of Princeton. She also began teaching African American children in a public school in Princeton in 1837, which she continued to do for several years.

She spent the rest of her life in Princeton working on behalf of its African American and white residents to enrich the lives of the members of the local African American community.

Betsey Stockton began life as a slave, and went on to become a schoolteacher, medical nurse and missionary; she died in her hometown of Princeton, New Jersey in October 1865.

Here is a link to an expanded discussion on Betsey Stockton:

Click to access Betsey-Stockton.pdf

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by Peter T Young 1 Comment

Punahou – It Had More Than One Campus

Kapunahou, the site of the present Punahou School campus, was given to Kameʻeiamoku by Kamehameha, after the Battle of Nuʻuanu.  The land transferred to his son Hoapili, who resided there from 1804 to 1811. Hoapili passed the property to his daughter Kuini Liliha.

Sworn testimony before the Land Commission in 1849, and that body’s ultimate decision, noted that the “land was given by Governor Boki about the year 1829 to Hiram Bingham for the use of the Sandwich Islands Mission.”

The decision was made over the objection from Liliha; however Hoapili confirmed the gift. It was considered to be a gift from Kaʻahumanu, Kuhina Nui or Queen Regent at that time.

In Hiram Bingham’s time, the main part of the Kapunahou property was planted with sugarcane by his wife Sybil, with the aid of the female church-members.

Bingham’s idea was to make Kapunahou the parsonage, and to support his family from the profits of this cane field, selling the cane to the sugar mills, one of which was in Honolulu.

The other mill was in Mānoa Valley, owned by an Englishman; but he also made rum, and Queen Kaʻahumanu’s consistent hostility to rum caused his failure, and also the failure of sugar-cane culture at Punahou.  (Punahou Catalogue, 1866)

Founded in 1841, Punahou School (originally called Oʻahu College) was built at Kapunahou to provide a quality education for the children of Congregational missionaries, allowing them to stay in Hawaiʻi with their families, instead of being sent away to school.  The first class had 15 students.

The land area of Kapunahou was significantly larger than the present school campus size.

While many see Punahou today as the college preparatory school in lower Mānoa, over the years, the school, though based at Kapunahou, also had campuses and activities elsewhere.

All students who entered the Boarding department were required to take part in the manual labor of the institution, under the direction of the faculty, not to exceed an average of two hours for each day.  (Punahou Catalogue, 1899)

“We had a dairy, the Punahou dairy, over on the other side of Rocky Hill. That was all pasture. We had beautiful, delicious milk, all the milk you wanted. The cows roamed from there clear over to the stone wall on Manoa hill. There were a few gates and those gates caused me trouble because the bulls wanted to get out or some boys would leave a bar down … Occasionally, just often enough to keep me alert, there would be a bull wandering around across the road and down the hill onto Alexander Field or just where I wanted to go.”  (Shaw, Punahou)

By vote of the trustees, the standard of the school was raised, and the course of study included a thorough drill in elementary algebra, Latin, colloquial and written French, and a careful study of the poems of Longfellow, Whittier, Lowell, Holmes, Bryant and Emerson. There is also regular instruction in freehand drawing and vocal music through the year. Lectures were given with experiments, designed to serve as an introduction to the study of physical science. A brief course in physiology and hygiene was given by the president of the College.  (Punahou Catalogue, 1899)

In 1881, at the fortieth anniversary celebration of the school, a public appeal was made to provide for a professorship of natural science and of new buildings.   President William L Jones in his speech expressed the need for Punahou to meet the changing times.

He said: “The missionaries when they landed here were all cultivated gentlemen, trained in the colleges of the United States, and they were unwilling that their children would suffer from their self exile into this country. … A change has been coming over the aims of college education lately; people desire less Latin and Greek and more Natural Science, more Astronomy, more Chemistry, more modern language … We have to teach Chemistry without laboratory, Astronomy without a telescope, Natural History only from books. More men and machinery is what we want.”  (Soong)

The appeal was so successful that the trustees moved to purchase the Reverend Richard Armstrong premises at the head of Richards Street (at 91 Beretania Street adjoining Washington Place) from the Roman Catholic mission for the Punahou Preparatory School (the property had previously been used by the growing St Louis High school.)

On September 19, 1883, the Punahou Preparatory School was opened for the full term at the Armstrong Home … Three of the trustees were present at the opening exercises, together with many parents of the pupils, of whom there were 85 present, with a prospect of a larger attendance … It is the design of the trustees to have no pupils at Punahou proper, except such as are qualified to proceed with the regular academic course.  (The Friend, October 4, 1883)

By the 1898-1899 school year, there were 247 students in grades 1-8 in the Punahou Preparatory School campus downtown.  Later, in 1902, the Preparatory School was moved to the Kapunahou campus, where it occupied Charles R Bishop Hall.

Near the turn of the last century, the Punahou Board of Trustees decided to subdivide some of the land above Rocky Hill – they called their subdivision “College Hills;” at that time the trolley service was extended into Mānoa, which increased interest in this area.

The College Hills subdivision, the largest subdivision of the time (nearly 100 acres of land separated into parcels of from 10,000- to 20,000-square feet,) opened above Punahou and became a major residential area.

Then, in January 1925, Punahou bought the Honolulu Military Academy property – it had about 90-acres of land and a half-dozen buildings on the back side of Diamond Head.  (The Honolulu Military Academy was originally founded by Col LG Blackman, in 1911.)

It served as the “Punahou Farm” to carry on the school’s work and courses in agriculture.  “We were picked up and taken to the Punahou Farm School, which was also the boarding school for boys. The girls boarded at Castle Hall on campus.”  (Kneubuhl, Punahou)  The farm school was in Kaimuki between 18th and 22nd Avenues.

In addition to offices and living quarters, the Farm School supplied Punahou with most of its food supplies.  The compound included a big pasture for milk cows, a large vegetable garden, pigs, chickens, beehives, and sorghum and alfalfa fields that provided feed for the cows. Hired hands who tended the farm pasteurized the milk in a small dairy, bottled the honey and crated the eggs.  (Kneubuhl, Punahou)

The Punahou dairy herd was cared for by the students as part of their course of studies – the boys boarded there.  However, disciplinary troubles, enrollment concerns (not enough boys signing up for agricultural classes) and financial deficits led to its closure in 1929.

By the mid-1930s, the property was generally idle except for some faculty housing.  In 1939, Punahou sold the property to the government as a site for a public school (it’s now the site of Kaimuki Middle School.)

In addition to these, there belonged in former times, as an appurtenance to the land known as Kapunahou, a valuable tract of salt-ponds, on the sea-side to the eastward of Honolulu Harbor, called Kukuluāeʻo, and including an area of seventy-seven acres (this was just mauka of what is now Kewalo Basin.)  (Punahou Catalogue, 1866)

It’s not clear how/when the makai land “detached” from the other Punahou School pieces, but it did and was given to the ABCFM (for the pastor of Kawaiaha‘o Church.)

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Minoru Inaba

Minoru Inaba, the third of nine children, was born on February 20, 1904, in Holualoa, Kana. His parents, Hatsuyo and Zentaro Inaba, were immigrants.

“I think they came here during the latter part of the 1890s. Mother came to Kona with my father – that is, Kitao – and my stepfather came from Papaikou to Kana. He was one of the contract laborers in Papaikou.”

“My father was Zentaro Inaba. That’s my stepfather. My mother was Hatsuyo Inaba. Her maiden name was Hatsuyo Miyamoto. Now, my real father, when I was very young, left for the Mainland. And subsequent to that, my [step]father came to Kona and married my mother. As far as I’m concerned, I don’t know my real father. Ever since my childhood, my father was Zentaro Inaba.”

There were nine of us. Seven boys and two girls. The oldest in my family is my sister. She’s Mrs. Ikeda. Then came Albert. By the way, he was the first principal of Japanese extraction in the state. At that time, of course, it was a territory. He became principal of the Honaunau School. Then he moved to Molokai. During his latter years, he became principal of the Molokai High and Elementary School.”

“Then, I’m the third in the family. Below me there are six. Now, right below me is my sister Fukumi. She was teaching at Pahala. … Then comes Yoshio, who’s an engineer. He served, at one time, for the county as a county engineer under Jimmy Kealoha, who was at that time the executive officer of the County of Hawaii. Now, the office is called the mayor’s office.”

“Then comes Norman Inaba. He’s in business in Honolulu. He has a industrial loan company and also a realty business. Then, next comes Goro, who is now at Holualoa. He has a service station and runs the hotel that mother and father built back in 1926.  Then comes Futoshi. He’s in contracting in Hilo. Then, next comes Jimmy Inaba, who’s an auditor.”

Minoru’s parents “built that hotel – Kona Hotel – in 1926. So, they were running the hotel. … Father used to cook, and mother used to clean the rooms and so on. And they had a girl there that did the rooms. Mother did the laundry and things like that. And father did the cooking.”

“Who were the people who used to stay at the hotel? … Oh, most of them were salesmen … Travelling salesmen. Then, we’d have tourists come in once in a while. Because, at that time, the only hotels were the Kona Inn and Manago Hotel in Kona. And, of course, my folks’ hotel.”

“I guess his cooking ability was the reason they opened the hotel. The hotel food was western and Father was quite a cook. He always served soup which was well liked by the customers … beef soup.”  (Minoru Inaba, Social History)

Minoru attended English and Japanese-language school in Holualoa. In 1925, he was one of five students in Konawaena High School’s first graduating class. During his youth, he was active in kenbu (Japanese interpretive dances performed with the aid of a sword), baseball and football.

He worked on the family coffee farm, “there was no other industry in Kona except coffee farming, and the sugar plantation, for a while. And of course, ranching, they had from way back. There was no tourism. No other businesses except coffee farming in Kona.”

“We picked coffee during the day, and then in the late afternoon, grind the coffee so that it could be dried the following morning. In those days, we used to have a coffee platform. We’d spread the coffee out on the platform, and if it looked like rain, we had to push the coffee up to the edge of the platform and cover it with galvanized iron.”

“Then, later on, somebody thought of an idea where the platform would be covered by a moving contraption, where you could move the whole roof on a track. When it rained, you just push it back. When it was sunny, you’d push it out so that the coffee would dry.”

“You know, when you in the seventh grade like that, to carry one bag of coffee was quite a chore. And load three bags on a donkey and come up the trail. When it rain, the donkey would slip on the trail, fall. Had to unload the coffee, get the donkey up, load it again. I know, many times, I used to cry.” (Minoru Inaba)

Until 1925, Minoru took on many jobs – helping on the family coffee farm, doing canefield work, driving a taxi and school bus, working at a sisal mill, working at the telephone exchange, and doing postal work at Holualoa.

Later, Minoru attended the University of Hawaii, graduating with a bachelor’s degree in education in 1929. In subsequent years, he served as teacher, counselor, coach and vice-principal. He retired in 1968.

“As time went on, I think there’s been a change. It’s vastly different from what it is today than what it was before. As I said, I think, back when I was counselor, they respected law and order more than they do now. They had little more respect for teachers and the elders.”

“But I wouldn’t say that of every youngster today, but I’m speaking in general terms, now. You don’t have that kind of respect that the early youngsters had for their teachers and their elders today.” (Inaba)

Inaba’s 38 years as a teacher, coach, and vice principal at Konawaena High School from the 1920s made him a respected figure. “He had the respect of two generations. He taught fathers and children,” said Kona rancher and former County Councilman Sherwood Greenwell. (Thompson)

“(A)fter having been with the Department of Education for 38 years, I thought maybe I was due for a good rest and do the things that I wanted to do like fishing, things like this. But it didn’t turn out that way.”

“After I retired, in fact, the year that I retired, people approached me, the community people, and asked me if I would not run for elected office.”

“Not having had any experience, I said definitely no, I’m not interested in running for office but upon so many people coming to my home and insisting I run, I finally decided to run and in 1968 I ran for the office of representative from our district (and served for 10-years).” (Inaba, Social History of Kona)

“What Inaba had done as an educator to build individuals, he did for Kona’s physical facilities as a legislator. Inaba obtained money for a new Kona Hospital, to expand Honokohau Harbor, to drill a new water well, making a community water system possible.”

“I can remember the days (before the well) when we all had water tanks in Kona,” said Marnie Herkes of the Kona-Kohala Chamber of Commerce. Inaba brought money to his district “unfailingly,” Greenwell said. (Thompson) Inaba died June 6, 2002.

Here’s a link to a Kona Historical Society video that includes Minoru Inaba:

https://www.youtube.com/watch?v=yE2bnqVB_Q0

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by Peter T Young Leave a Comment

Coffee Schedule

“You know, when you in the seventh grade like that, to carry one bag of coffee was quite a chore. And load three bags on a donkey and come up the trail. When it rain, the donkey would slip on the trail, fall. Had to unload the coffee, get the donkey up, load it again. I know, many times, I used to cry.” (Minoru Inaba)

As early as 1684, a grammar school founded in Massachusetts required 12 months of education. In 1841, Boston schools operated for 244 days while Philadelphia implemented a 251-day calendar.

In the beginning of the nineteenth 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)

The origin for the traditional school calendar based purely on agrarian needs was not entirely accurate. In the 19th century districts organized their calendars around the needs of the community.

For example, some special provisions were made for vacations during September and October for communities with large fall harvests. Prior to 1890, students in major urban areas were in school for 11 months a year. But by 1900, the more popular 180 day, 9-month calendar had been firmly established. (Pedersen)

In the days before air conditioning, schools and entire cities could be sweltering places during the hot summer months. Wealthy and eventually middle-class urbanites also usually made plans to flee the city’s heat, making those months the logical time in cities to suspend school.

By the late 19th century, school reformers started pushing for standardization of the school calendar across urban and rural areas. So a compromise was struck that created the modern school calendar.  (PBS)

In Kona, the harvest of coffee used to set the school calendar.  “(B)ecause coffee was the basic industry in those days, much of the land was planted in coffee, of course. As of now, much of the land has been abandoned. But in those days, coffee was the basic industry in Kona.”

“(T)here was no other industry in Kona except coffee farming, and the sugar plantation, for a while. And of course, ranching, they had from way back. There was no tourism. No other businesses except coffee farming in Kona. … Most of the families were farmers. … coffee farmers.” (Minoru Inaba)

“As early as 1916 a ‘coffee vacation’ of three weeks in each November was an established institution in central Kona, where 95 per cent of Hawaii’s coffee industry is located.”

“It continued up to 1924, when the ‘vacation’ became optional – each school deciding when and how many weeks the vacation may be held each autumn.” (Inouye)

Then, in 1931, “A special vacation of three weeks for all schools in Kona has been sanctioned by the department of public instruction … The length of the vacation was a compromise between four or five weeks wanted by the (coffee) planters, and two weeks favored by most school principals.” (Hawaii Tribune Herald, Sep 23, 1931)

That, apparently, wasn’t good enough to address the needs of families of Konawaena – a couple weeks later it was announced, “Members of the Kona-waena Parent-Teacher association gave their unanimous approval at a meeting yesterday …”

“… to the plan to change the Kona-waena school year from September to June to December to September, allowing school children to assist in the coffee harvest during the months of September, October, and November.”

“The action was taken to eliminate the so-called ‘coffee vacation’ which makes it necessary for students to make up the time lost by attending school during the Thanksgiving holiday period and for five Saturdays after the first of February.”

“Much opposition had developed to the coffee vacation and the new proposal was suggested as a means of adapting the school year to the needs of industry in the Kona district.” (Hawaii Tribune Herald, Nov 23. 1931)

The Star Bulletin announced “Change in Vacation Time at Kona-Waena … With the approval of the new vacation schedule for the Kona-waena high school and grammar school in Kona by the West Hawaii commissioners, the annual vacation will be shifted from summer to winter.” (SB, Feb 13, 1932)

“)B)ecause of the need of the farmers to have their children help them on the farms, the coffee schedule was established. And the coffee schedule ran from … August, September, October, November – those three months – was the regular vacation – coffee vacation. This is the time when it was coffee season, you see?” (Minoru Inaba)

“(T)he summer vacation was really a fall vacation and started around the 16th of August and went through to about the 16th of November. So, that took most of the football season. The community associations didn’t get into football, because that would have only hurt the reason for the schedule as it was.”

“It would take kids away from picking coffee and helping their families. I think eventually, though, these kids found other things to do – possibly (because of) family transportation. Kids found other things to do a lot better than picking coffee.” (Sherwood Greenwell)

“You see, how they got that, you have to have the school kids pick coffee, eh? That’s the only way they can help the parents, by picking coffee. So, if you stay home from school, you lose that much education. I guess they entered a resolution or whatever you call it. Anyway, they got their school to change the time … that’s when you’re picking coffee.”

“We [normally] go back September. … the peak season is right when the school go back. So, they change it so that they have their Kona schedule on a coffee harvest time. Well, it worked out all right like that.” (Willie Thompson)

“(I)n the earlier days, on off season, the time before harvesting and after trimming, there weren’t job opportunities for the farmers. There was a criticism – probably doesn’t hold as much today because there’re not as many schoolteachers that are in the coffee business – but a lot of the schoolteachers that came back here, came back here because they had coffee farms – their

families had coffee farms.”

“Well, the coffee schedule really ended because the families could no longer get the kids to come back and spend the time on the farms to pick coffee, which the coffee schedule was supposed to take care of.”

“But those teachers that had coffee farms were more concerned about their coffee operations really than they were on their teaching. The teaching gave them the security of a steady income, while the coffee income was what they were really concerned about.” (Sherwood Greenwell)

“There were probably five or six years of where there was a question, (should) the coffee schedule be continued or (should) they give it up?  This became quite a hassle. It was kept, I think, longer than it was practical.”

“Probably for one reason more than anything else, and that was that a lot of the farmers felt that it was a concession that they had somehow gotten that was very important to them. Not that it was that worthwhile to them, but it was a concession that government had given them and they wanted it sort of there, even though it wasn’t working out as well as it should.”

“So, I think that probably extended the [time].  And it also – you got a feeling from the attitude of some people that if you were for going back to the regular schedule, that you were an enemy to coffee.”

“This was a feeling, I think, that a lot of people had who would like to have seen the thing [coffee schedule] dropped. It took some time and some guts for most of the people to overcome that feeling. So, I think it did continue longer than it should have.”

“I think it would have been better for the kids and everybody that it would be over with sooner. Kids going into college off the Kona schedule, college almost had started before they graduated, and I don’t think it helped that type of education – you know, ongoing education – for the kids.”  (Sherwood Greenwell)

Kona was not the only place with crop-based vacations … “(O)ne year, we were cutting back across the states, and there was a kid in Idaho fishing at a stream where we were fishing. We asked him how come he wasn’t in school. He said, ‘oh, spud vacation’. What they did was, school was let out at the height of the potato harvesting season for two weeks.”

“Something like that probably would have been a better way of doing it. Going on the regular schedule and then just having a vacation tied right into the harvesting period.” (Sherwood Greenwell)

“Then, the coffee kind of faded out. All the new teachers, they didn’t like teaching when all the other teachers have a rest, and they working. Then, they changed back to the regular. Then, the weather kind of changed too. Not much coffee. The season kind of different, too. So, that’s how they got the schools like that … about in the ’60s, they changed back to the regular schedule.” (Willie Thompson)

“I think, at the beginning, there was a real reason for it and I think it worked out very well. I think it strengthened the ties within the family where they all were working together for something.”

“I know it’s been said at times, if you had someone applying for a job that came from Kona, he was a good worker. He had good loyalty and he was a good worker. I think that all comes from that period where everybody in the family worked hard together.” (Sherwood Greenwell)

In 1932, the school coffee schedule was inaugurated. There are 1,077 coffee farms in Kona, covering 5,498 acres. The farms ranged in size from 3 to 30 acres, with the average size being 5 acres.

Kona students picked a total of 25,320 bags during their “summer” vacation period between October and December in 1932.  (Social History of Kona)

On June 20, 1968, “The Kona coffee schedule of November – to – August year for Kona schools was ended … in a complicated series of actions by the State Board of Education.  The board thus ended a 36-year-old unique tradition devised to free youngsters to pick coffee during the harvest months of September and October.”

A transition year in 1968-69 was “a temporary measure to provide time to plan for implementing an entirely new system in the 1969-70 school year.”  (SB, June 21, 1968)

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