Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Royal Footsteps Along the Kona Coast

Royal Footsteps Along the Kona Coast Scenic Byway covers the entire length of Ali‘i Drive, seven miles of roadway and over seven centuries of Hawaiian Royalty archaeological, historic and cultural traditions that have shaped Hawai‘i into what it is today.
 
By whatever means (vehicle, transit, bicycle or on foot,) following the footsteps of ancient royalty and embracing the scenic beauty, natural and archaeological features, historic sites, associated cultural traditions and recreational opportunities will give the traveler a greater appreciation and understanding of Hawai‘i’s past and sense of place in the world.
 
Here are selected Points of Interest along the Scenic Byway:
 
1 – Kailua Seawall –  first built in 1900, the entry to Historic Kailua Village begins on Ali‘i Drive where its oceanfront promenade offers sweeping vistas of Kailua Bay, from Kamakahonu and Kailua Pier to Hulihe‘e Palace
 
2 – Pa o ‘Umi – marks the location of the landing and residence of the ruler ‘Umi-a-liloa (‘Umi) (ca. AD 1490-1525.)  Modern seawall and road construction has covered most of Pa o ‘Umi
 
3 – Hulihe‘e Palace – built in 1838, Kona’s only existing royal palace and one of three palaces in the United States
 
4 – Moku‘aikaua Church – built in 1837, it is the oldest Christian Church in Hawai‘i
 
5 – Hale Halawai – means “meeting house” and serves as a community meeting facility under the County Parks and Recreation program
 
6 – Ōneo Bay – scenic panoramic views of the shoreline and seasonal surfing -favorite place for residents and visitors to enjoy Kona’s famous sunsets
 
7 – Wai‘aha Beach Park – also known as Honl’s – “birth-beach and the birthplace” of modern bodyboarding (in 1971, Tom Morey created boogie board and first used it here)
 
8 – Kahului Bay – nicknamed Tiki’s after the adjacent small hotel (Kona Tiki Hotel,) lovely ocean vista
 
9 – Hale Halawai O Hōlualoa – stone church structure was built entirely by native Hawaiians under the direction of John D. Paris 1850-55
 
10 – Puapua‘a – popular local surf spot that once served as a canoe landing, now referred to as “Banyans”
 
11 – Hōlualoa Bay – oral traditions suggest King Kamehameha I learned to excel in board and canoe surfing in these very waters
 
12 – Hōlualoa Royal Center – Hōlualoa Royal Center includes Kamoa Point/Keolonahihi Complex, Keakealaniwahine Residential Complex and Kaluaokalani
 
13 – Jud Trail – constructed between 1849 and 1859 and intended to link the Kona area with Hilo – construction was abandoned when portions of the trail were covered by a lava flow in 1859
 
14 – Pāhoehoe Beach Park – County park with picnic and portable restroom facilities.  Ocean access is via coral rubble and rocky shore
 
15 – La‘aloa Beach Park – also known as White Sands, Magic Sands or Disappearing Sands
 
16 – La‘aloa Bay – small cove on the south side of the parking lot, entry point for snorkelers and divers
 
17 – Ku‘emanu Heiau – overlooks Kahalu‘u Bay and is associated with surfing – adjacent Waikui Pond was convenient for chiefs to bathe after an ocean outing
 
18 – St. Peter’s by the Sea Catholic Church – originally built in 1880, the church was dismantled and carried piece by piece to its present site at Kahalu’u in 1912
 
19 – Kahalu‘u Bay Beach Park – served as the Royal Center of Ali‘i, residence of Lonoikamakahiki ca. 1640-1660 and oral histories note its use by Alapa‘inui, Kalani‘ōpu‘u and Kamehameha — successive rulers from 1740-1760 on
 
20 – Helani Church –‘Ōhi‘amukumuku Heiau – old Helani Church (built in 1861 by Rev. John D. Paris) built atop the former ‘Ōhi‘amukumuku Heiau
 
21 – Hāpaiali‘i Heiau and Ke‘ekū Heiau – Hāpaiali‘i Heiau was built around 1411-1465; Ke‘ekū Heiau – after building it, Lonoikamakahiki attacked and defeated Kamalalawalu, king of Maui
 
22 – Mākole‘ā Heiau – also known as Ke‘ekūpua‘a, built (or consecrated) by Lonoikamakahiki and that it was used for prayers in general
 
23 – Heritage Corridor Overlook – pull out on Ali‘i Drive includes interpretive sign explaining the archaeological and historical significance of the lands of Kahalu‘u and Keauhou
 
24 – Royal Hōlua Slide – stone ramp nearly one mile in length that culminated at He‘eia Bay – this is the largest and best-preserved hōlua course, used in the extremely dangerous toboggan-like activity
 
25 – Lekeleke Burial Grounds – Following the death of Kamehameha I in 1819, Liholiho declared an end to the kapu system; Kekuaokalani (Liholiho’s cousin) and his wife Manono opposed the abolition and went to battle, here is the burial ground
 
S-1 – Kamakahonu Royal Center at Kailua Bay – residential compound of Kamehameha I from 1813 until his death in 1819; the center of political power in the Hawaiian kingdom during Kamehameha’s golden years
 
S-2 – Ahu‘ena Heiau – reconstructed by King Kamehameha the Great between 1812-1813; he dedicated it to Lono, god of healing and prosperity of the land
 
S-3 – Keauhou Royal Center at Keauhou Bay – ocean access at Keauhou Bay is superb and, just as boats use it today, canoe landings once dotted the shore.  The royal canoe landing of King Kamehameha I was located at Pueo Cove
 
S-4 – Kamehameha III (Kauikeaouli) Birthsite – son of Kamehameha I and high chiefess Keōpūolani, he was ruler of the Kingdom of Hawai‘i for thirty years from 1825-1854
 
We prepared the Corridor Management Plan (CMP) for the Royal Footsteps Along the Kona Coast Scenic Byway, the first CMP to be accepted by the State of Hawai‘i Department of Transportation.
 
We are proud and honored that American Planning Association-Hawai‘i Chapter selected Royal Footsteps Along the Kona Coast for the “Environment/Preservation Award”, Historic Hawaiʻi Foundation awarded the 2011 Historic Preservation Commendation and Kona-Kohala Chamber of Commerce awarded the 2011 Pualu Award for Culture & Heritage.
 

by Peter T Young Leave a Comment

Kona Coffee Living History Farm

The Kona Coffee Living History Farm (on the former Uchida Coffee Farm) is a 5.5-acre historic coffee farm, first homesteaded in 1900, and is the only living history coffee farm in the nation.
 
The Uchida Coffee Farm is an intact example of the lifestyle of early Kona Coffee farmers, many of whom were Japanese and brought Japanese customs and culture to Hawai‘i.
 
Don Francisco de Paula y Marin recorded in his journal, dated January 21, 1813, that he had planted coffee seedlings on the island of Oʻahu.  The British warship H.M.S. Blonde brought coffee trees, to Hawaii, from Brazil in 1825.
 
Coffee was planted in Mānoa Valley on O‘ahu, and from a small field, trees were introduced to other areas of O‘ahu and neighbor islands.
 
Reverend Samuel Ruggles moved trees to Captain Cook, Kona in 1828.  Hanalei Valley on the North Shore of Kaua‘i was home to the first coffee plantation.
 
Between 1868 and 1924, more than 140,000 Japanese came to Hawai‘i with 3-year labor contracts to work for the sugar plantations and, when their contract expired, many decided that a different lifestyle suited them better.
 
The 1890s boom in coffee-growing in North Kona was encouraged by rising prices.  Although sugarcane plantations expanded with US annexation in 1898, coffee-growing grew in Kona because of its adaptability to land that was too rocky for sugarcane.
 
During the early coffee boom, Portuguese and then Japanese laborers had filtered into Kona.  As one coffee plantation after another gave up when coffee prices fell and sugar plantations became more attractive, these plantations were broken up into small parcels (3 to 5-acres) and leased to these laborers.
 
Many worked on the newly formed sugar plantations and worked their coffee orchards as side lines.  As the coffee prices remained low, the Portuguese abandoned the coffee orchards, and by 1910, the Japanese were about the only growers left to tend the coffee trees.
 
By the 1930s there were more than 1,000 farms and, as late as the 1950s, there were 6,000-acres of coffee in Kona.
 
At the turn of the last century there was coffee on all the major Hawaii islands, and now 100 years later, there is once again coffee on all the major islands.
 
The Uchida Coffee Farm illustrates the development of small-scale coffee farming facilities along the Kona coffee belt of the Big Island, now considered a world class coffee.
 
It serves as an intact example of the structures that typify the coffee farm lifestyle and technology used in the 1900-1950s by Japanese coffee farmers in Kona.
 
The house is an excellent example of architecture adapted to the climate and needs of a particular family; it demonstrates some of the influences Japanese culture and tradition has had on Hawai‘i’s architecture.
 
The “Living History Farm” brings the coffee pioneer’s story to life by depicting the daily lives of early Japanese immigrants during the period of 1920-1945.
 
Electricity was installed just before the war in the early-1940s and hot running water wasn’t established until the late-1960s, when the modern bathroom was added.  There was never a shower or bath tub, the furo was used.
 
Although the family did use a gas stove in the last years at the farm, the stone fireplaces, used up until recently for rice and wok cooking, are still in place.
 
The Farm museum, operated by the Kona Historical Society, is open for tours and 100% Kona coffee sales Tuesdays and Fridays, 10:00 am – 2:00 pm.  There is a small fee for the self-guided tour – no reservations required.  (All proceeds from admission and sales go directly to the Society’s educational programs and preservation projects. )
 
Living history gives visitors an opportunity to experience history “brought to life” by costumed interpreters who demonstrate traditional crafts, agricultural activities and the everyday tasks of people from the past.
 
Visitors may walk through the coffee and macadamia nut orchards, tour the historic farmhouse, talk story with the interpreters and visit with the donkey and chickens.
 

by Peter T Young Leave a Comment

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

© 2023 Ho‘okuleana LLC

by Peter T Young Leave a Comment

Social History of Kona

In 1980, the University of Hawaii conducted an Ethnic Studies Oral History Project that documents a number of individual oral history interviews with people from Kona.  It is a virtual Who’s Who speaking about the old days in Kona.

It was funded, in part, by the Hawaii Committee for the Humanities (HCH) – I served on the Board of the HCH when this project was proposed and approved.  A two-volume set of books titled “A Social History of Kona” was a result of this project.

“In the late 19th century, Kona gained a reputation as a ‘haven’ for immigrants who broke their labor contracts with the islands’ sugar plantations. Many came to grow, pick, or mill coffee in the area’s rocky farmlands.”

“These early immigrants and others who later joined them helped Kona acquire distinction as the only area in the United States to grow coffee commercially for over 100 years.”

Based on selected oral history transcripts, community meeting discussions, and informal conversations with Kona residents, humanities Scholar, Stephen Boggs, Professor of Anthropology at the University of Hawaii-Manoa, prepared a preliminary discussion on values relating to common themes that were identified in the interviews of the Japanese immigrants.

These give you a sense of who these people are. These themes included independence and advancement, tenure and obligation, landownership, economic insecurity, hard work, family responsibility, cooperation between households, isolation and entertainment, and the preservation of ethnic customs.

Independence and Advancement

“The value accorded to independence is clearly indicated in discussions of reasons for migrating to Kona and in comparisons of the meaning of work on coffee farms and plantations.”

“‘Coffee meant freedom’  compared with work on the plantations. Compulsion and demeaning treatment were frequently mentioned as aspects of plantation work.”

“Such are the memories that the first generation frequently passed on to the second.  Compared to this, Kona had the reputation among the first generation as a ‘place, independent, peaceful’ where ‘everyone looked forward to coming.’”

“Work for one’s own benefit made it possible to advance. … Thus, children were encouraged to study as well as work after school, it was said, ‘so they would amount to something.’ The eldest often stayed home to work on the farm so that a younger sibling (usually a brother) could go further in school.”

“Parents encouraged their children to leave farming for higher education, even though they might need them on their farms.  All of this testifies to the importance attached to education, which was assumed to lead to advancement.”

“There is no doubt that advancement was a key value, and even a conscious one, for those who came to Kona.”

Tenure and Obligation

“Advancement was not easy. All that the first generation had when they arrived in Kona was their labor and ingenuity. They had no knowledge of the crops that they would grow, or the growing conditions of Kona.”

“In order to gain access to the necessary land and credit for crop and living expenses, they had to become indebted to merchants, brokers, or other businessmen who bought their crop of coffee.”

“The feeling of obligation to creditors did not depend upon any external sanctions. Instead it was a matter of loyalty: a borrower would be loyal to a creditor above and beyond any contractual obligation.”

There was “the ‘debt adjustment’ of the 1930s. This was a significant historical event in Kona. According to some estimates, hundreds of thousands of dollars which were owed by farmers and could not be repaid because of a long period of low coffee prices worldwide, were forgiven.”

“People in 1980-81 recalled that Amfac was the major benefactor, releasing a million dollars of indebtedness. One can well imagine the relief which this would give to people … In fact people said that the debt reduction probably saved the coffee industry. That was almost the same as saying that it saved the people of Kona, given their strong identification with coffee.”

“The credit system had a beneficial aspect in normal times, as well as creating a burden of obligation. Thus, a farmer could rely upon a creditor when money was needed, unlike those who paid cash only. The credit system thus provided some reassurance.”

Landownership

“Leasing of land was a source of insecurity, although not the most important one. To overcome it people strove to buy land wherever possible. Landownership was thus a value. Even though leases were typically renewed, lease rents could go up, or ownership of the land could change, making continued leasing impossible.”

“Discussing landownership, people added that leasing did not allow you to realize the value of improvements if the lease were terminated. For such reasons, then, people sought to own land.”

Insecurity a Basic Condition

“Plantation workers in Hawaii were largely shielded by their employers from the consequences of fluctuations in prices for sugar and pineapple. They were rarely laid off even during long periods of low prices.”

“But Kona coffee farmers were not protected in this way. World coffee prices often fluctuated severely, with low prices prevailing for a long time. There was no way to avoid the resulting insecurity on the farms.”

“Insecurity was therefore a fundamental condition affecting the development of values in Kona. On the one hand, insecurity heightened the burden of obligation incurred by debt, since even in a good harvest a price drop could make it impossible to repay debts.

“On the other hand, anxiety bred of insecurity caused people to rely even more strongly upon such values as hard work, family responsibility, and cooperation between households, which enabled them to survive. Conversely, however, as security was achieved, support for these values was undercut.”

“When coffee price dropped people took other jobs and planted other crops for income, as well as growing their own food. But income from other crops could not be realized when the entire Kona economy was depressed”.

“Others left Kona to enter other kinds of work. During a three-four year period, when coffee prices were consistently depressed, approximately 80 percent of Kona’s young people and some 54 families abandoned coffee farms in Kona.”

“One can well imagine the insecurity involved in such an exodus, which was faced by those who remained as well as those who left.”

Hard Work

“The first generation and their children worked hard in order to allay the insecurity just described. If their labor and ingenuity were all that they possessed, they made the most of both. Because of reliance upon hard work, it became a value for both generations.”

“We were consistently told in conversations about the old days how hard and long everyone worked. Especially by children describing their parents’ lives. Stories were told: of clearing land and bringing down soil from the forest by hand for planting; of days that began before dawn and lasted until the wee hours of the following day.”

“In those days plantation workers put in ten hours in the fields and twelve in the mills. … During harvests, everyone worked, even the children, partly because their labor was needed, partly in order to teach them to work.”

“People recalled picking as children both before and after school, sometimes as much as two bags. After harvest there was more pruning, cleaning the ground of weeds, and planting subsistence gardens.”

“We were surprised that there were relatively few memories of relaxation during the long season between harvests. The impression given was that people worked all the time, except for holidays and weddings, when there was also work of a different kind, as well as relaxation.”

Family Responsibility

“Working for the family was one of the most cherished values that we encountered. As one person volunteered in one of our earliest meetings, “despite the hardship, coffee was good because the family had to work together, it kept unity in the family, instead of each going their separate ways.’”

“The sense of responsibility was another value that was strengthened by insecurity. Like hard work it provided reassurance, but in a more direct, psychological way.”

“Mention has already been made of children staying back from further schooling in order to send a younger one to school. One result of hard work and family responsibility was that workers from Kona gained a reputation elsewhere for loyalty and good work.”

“Girls especially felt the burden of family responsibility. They more than boys were held back from school to learn to sew and help on the farm. Consequently, fewer girls than boys in the second generation went to high school, some being educated at the Buddhist missions instead.”

Cooperation Between Households

“People knew that they could expect help from one another when problems or difficulties occurred, which was also a strong psychological reassurance.”

“Reliance upon the kumiai [Japanese community groups] when demands exceeded what one family could do led naturally into reliance upon the kumiai for go-betweens to settle disputes.  Members of the kumiai provided other services as well, including repairing machinery, helping to start a balky engine, etc.”

“Mention was made earlier of ingenuity. Many examples of this were shown us and described in conversations. Machinery of all kinds was invented and manufactured on the spot from local materials, a treasure of ‘appropriate technology’ exists in Kona. Such improvements were shared.”

“This was the “Spirit of Kona” fostered by the kumiai. … Given the experience described it was natural for Kona’s Japanese to band together to meet other needs as well.”

“Because of the frequent recourse to kumiai (the term is applied to members as well as the organization) and the principle of mutual help on which it was based, there is little wonder that kumiai was identified with ‘the spirit of Kona’s past.’”

“People also referred to it as ‘the center of the neighborhood’ and used it ‘to get messages through’ when households were widely dispersed and means of transportation and communication difficult or nonexistent.”

“These were not the only organizations promoting the value of cooperation among Kona’s first two generations. Informants and group discussions alike insisted upon the importance of tanomoshi, a form of rotating credit association.”

“Funds of the tanomoshi were crucial before credit unions developed to provide money for emergencies, purchase of land or leases, housing, and other large expenditures.”

Isolation and Entertainment

“Some values had their principal basis in circumstances other than insecurity. One such value was coming together for social celebrations and entertainment.”

“The relative isolation no doubt contributed to the emphasis placed by our informants upon the importance of the rare occasions on which people congregated. Every Community Meeting insisted on including this in their history.”

“People also recalled benches in front of stores, on which people could rest to visit on infrequent visits to the store, now sadly out of style. They also remembered the popularity of Japanese movies and the fact that singing was part of almost every get-together.”

Japanese Customs

“Many practices were brought by the first generation from Japan that undoubtedly functioned to provide continuity and identity. …  These practices represented values in themselves.”

“Ties with the Government of Japan were systematically maintained until World War II broke them. Overseas Japanese were registered by a census – the Jinko-chosa. Children and marriages were also registered in simplified form in the koseki (family household register) so as to maintain Japanese citizenship.”

“There was a celebration for the Emperor’s birthday – Tenchosetsu, when a considerable collection was taken up, as on other occasions, such as military victories. When merchant marine ships from Japan paid courtesy calls at Kailua, young people in a group would go down and perform on the porch of the old Amfac Building”.

“The Nisei did not carry on these practices as the first generation did. Indeed, the transition to American ceremonies started with the latter. … With the outbreak of war all external symbols of Japanese tradition had to be disposed of Kona was occupied by American troops, and relations with them were tense.”

Conclusions: The Significance of Kona

“To Japanese Kona meant coffee farming.  It was obvious from the first that people spoke of coffee when they thought of the first generation. The term ‘coffee pioneers’ describes them.”

“This focus upon coffee almost excludes reference to Kona as a land, a place, in the interviews and discussions. It is not that Kona Japanese do not appreciate the beauty of Kona or feel a bond with the place. At least one informant spoke of Kona as ‘an ideal place to retire’ and predicted that many who left would return.”

“But they speak of Kona as a place rarely, while they speak of coffee in every other utterance. Why is this? The answer tells

us much about the meaning of coffee, and hence of Kona, to the Japanese.”

© 2023 Ho‘okuleana LLC

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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