Images of Old Hawaiʻi

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Education in Hawaiʻi

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

The arrival of the first company of American missionaries in Hawaiʻi in 1820 marked the beginning of Hawaiʻiʻi’s phenomenal rise to literacy. The missionaries were the teachers and the chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built 1,103 schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 52,882 students.  (Laimana)

The proliferation of schoolhouses was augmented by the printing of 140,000 copies of the pīʻāpā (elementary Hawaiian spelling book) by 1829 and the staffing of the schools with 1,000-plus Hawaiian teachers.  (Laimana)

The word pīʻāpā is said to have been derived from the method of teaching Hawaiians to begin the alphabet “b, a, ba.” The Hawaiians pronounced “b” like “p” and said “pī ʻā pā.”  (Pukui)

In 1831, Lahainaluna Seminary, started by missionary Lorrin Andrews, was created in Maui to be a school for teachers and preachers so that they could teach on the islands. The islands’ first newspaper, Ka Lama Hawaii, was printed at this school.

Hilo Boarding School opened in 1836, built by missionary David Lyman, a missionary. Eight boys lived there the first year. This school was so successful a girls’ boarding school was created in 1838.

Oʻahu’s first school was called the Chiefs’ Children’s School (Royal School.)  The cornerstone of the original school was laid on June 28, 1839 in the area of the old barracks of ʻIolani Palace (at about the site of the present State Capitol of Hawaiʻi.)

The school was created by King Kamehameha III, and at his request was run by missionaries Mr. and Mrs. Amos S. Cooke; the main goal of this school was to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaiʻi’s Kingdom.

The Chiefs’ Children’s School was unique because for the first time Aliʻi children were brought together in a group to be taught, ostensibly, about the ways of governance.  The School also acted as another important unifying force among the ruling elite, instilling in their children common principles, attitudes and values, as well as a shared vision.

Kamehameha III called for a highly-organized educational system; the Constitution of 1840 helped Hawaiʻi public schools become reorganized.

William Richards, a missionary, helped start the reorganization, and was later replaced by missionary Richard Armstrong.  Richard Armstrong is known as the “the father of American education in Hawaiʻi.”

“Statute for the Regulation of Schools” passed by the King and chiefs on October 15, 1840. Its preamble stated, “The basis on which the Kingdom rests is wisdom and knowledge. Peace and prosperity cannot prevail in the land, unless the people are taught in letters and in that which constitutes prosperity. If the children are not taught, ignorance must be perpetual, and children of the chiefs cannot prosper, nor any other children”.

The creation of the Common Schools (where the 3 Rs were taught) marks the beginning of the government’s involvement in education in Hawaiʻi.  At first, the schools were no more than grass huts.

Armstrong helped bring better textbooks, qualified teachers and better school buildings.  Students were taught in Hawaiian how to read, write, math, geography, singing and to be “God-fearing” citizens. (By 1863, three years after Armstrong’s death, the missionaries stopped being a part of Hawaiʻi’s education system.)

The 1840 educational law mandated compulsory attendance for children ages four to fourteen. Any village that had fifteen or more school-age children was required to provide a school for their students.

Oʻahu College, later named Punahou School, was founded in 1841 on land given to missionary Hiram Bingham by Boki (at the request of Kaʻahumanu.)  Bingham gave the land to the mission for the school.

By 1832, the literacy rate of Hawaiians (at the time was 78 percent) had surpassed that of Americans on the continent. The literacy rate of the adult Hawaiian population skyrocketed from near zero in 1820 to a conservative estimate of 91 percent – and perhaps as high as 95 percent – by 1834. (Laimana)

From 1820 to 1832, in which Hawaiian literacy grew by 91 percent, the literacy rate on the US continent grew by only 6 percent and did not exceed the 90 percent level until 1902 – three hundred years after the first settlers landed in Jamestown. By way of comparison, it is significant that overall European literacy rates in 1850 had not risen much above 50 percent. (Laimana)

The government-sponsored education system in Hawaiʻi is the longest running public school system west of the Mississippi River.  To this day, Hawaiʻi is the only state to have a completely-centralized State public school system.

For more on this, click the link: Education in Hawaii.

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Keōpūolani Baptism

On the arrival of the American missionaries in April 1820, all the chiefs were consulted respecting the expediency of their establishment in the islands. Some of the chiefs seemed to doubt; but Keōpūolani without hesitation approved their proposals. (Memoir)

Keōpūolani welcomed them. As the highest ranking ali‘i of her time, her embracing of Christianity set a crucial seal of approval on the missionaries and their god. (Langlas & Lyon)

Keōpūolani was the daughter of Kīwalaʻo. Kīwalaʻo was the son of Kalaniʻōpuʻu by Kalola (sister of Kahekili.) Her mother was Kekuiapoiwa Liliha, Kīwalaʻo sister. She was aliʻi kapu of nī‘aupi‘o (high-born – offspring of the marriage of a high-born brother and sister or half-brother and half-sister.)

Her ancestors on her mother’s side were ruling chiefs of Maui; her ancestors on her father’s side were the ruling chiefs of the island of Hawai‘i. Keōpūolani’s genealogy traced back to Ulu, who descended from Hulihonua and Keakahulilani, the first man and woman created by the gods.

In the year 1822, while at Honolulu, she was very ill, and her attention seems to have been then first drawn to the instructions of the missionaries. (Anderson)

In May 1823, Keōpūolani and her husband Hoapili expressed a desire to have an instructor connected with them. They selected Taua, a native teacher sent by the church at Huaheine, in company with the Rev. Mr. Ellis, to instruct them and their people in the first principles of the Gospel, and teach them to read and write.

The mission approved, and Taua resided until the death of Keōpūolani. He proved a faithful teacher, and by the blessing of God, we believe, he did much to establish her in the Christian faith. (Memoir)

Keōpūolani requested, as did the king and chiefs, that missionaries might accompany her. As Lahaina had been previously selected for a missionary station, the missionaries were happy to commence their labors there under such auspices. William Richards and Charles Samuel Stewart therefore accompanied her. (Memoir)

On the May 31, 1823, Keōpūolani arrived in Lahaina with Messrs. Richards and Stewart and their families. On their passage, she told them she would be their mother; and indeed she acted the part of a mother ever afterwards.

Immediately on their arrival, she requested them to commence teaching, and said, also, “It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers.”

They were always present, sung a hymn in the native language, and when nothing special prevented, addressed through an interpreter the people who were present, when Taua, or the interpreter, concluded the service with prayer.

She spent a principal part of her time every day in learning how to read. and notwithstanding her age, numerous cares, constant company, and various other hindrances, made respectable proficiency.

She was indeed a diligent pupil, seldom weary with study; often spent hours over her little spelling book; and when her teachers rose to leave her, rarely laid it aside, but usually continued studying after they had retired.

She was apparently as diligent in searching for divine truth, as in learning to read, and evidently gave attention to her book, that she might know more of her duty to her Maker. (Memoir)

On the last week in August, Keōpūolani began to be seriously affected by a local indisposition, which soon seemed to relax her whole system, and in her view was a premonition of her approaching death.

On the first day of September, the chiefs began to collect in consequence of her illness. This was agreeable to their universal custom. Whenever a high chief is taken ill, although there may be nothing threatening in his illness, all the chiefs assemble from every part of the islands, and wait the result.

Thus, it was in Keōpūolani’s sickness. Vessels were dispatched to the different islands before there was any occasion for alarm. It was not many days, however, before it was seriously apprehended that the disease would prove fatal. (Memoir)

“They regarded her as a fit subject for baptism, but were unwilling to administer the ordinance without some means of communicating with her and with the people, so that there might be no danger of misunderstanding on so interesting an occasion.”

“They feared lest there should be erroneous impressions as to the place the ordinance held in the Christian system. Happily, Mr. Ellis arrived just in season, and the dying woman was thus publicly acknowledged as a member of the visible church.”

“The king and ail the heads of the nation listened with profound attention to Mr. Ellis’s statement of the grounds on which baptism was administered to the queen …”

“… and when they saw that water was sprinkled on her in the name of God, they said, ‘Surely she is no longer ours. She has given herself to Jesus Christ. We believe she is his, and death will go to dwell with him.’ An hour afterwards, near the close of September 16, 1823, she died.” (Anderson)

Keōpūolani is said to have been the first convert of the missionaries in the islands and the first to receive a Protestant baptism. (Kalanimōku and Boki had previously (1819) been baptized by the French Catholics. Kalanimōku later (1825) joined the Protestant Church, at the same time as Ka‘ahumanu.)

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Richards Street

Some suggest it was named after missionary William Richards (later, advisor to King Kamehameha III – instructor in law, political economy and the administration of affairs generally;) others note it was named for a man selling luggage to tourists in his shop on that street.

One thing is certain, in looking at early maps of Honolulu, Richards Street was different.  Let’s look back.

Honolulu Harbor, also known as Kuloloia, was entered by the first foreigner, Captain William Brown of the English ship Butterworth, in 1794.  He named the harbor “Fair Haven.”  The name Honolulu (meaning “sheltered bay” – with numerous variations in spelling) soon came into use.

Hawaiʻi’s streets, for the most part, started out as trails that were widened and straightened, as horses, buggies and then transit became available.  In Honolulu, over time, trails headed mauka following and crossing the Nuʻuanu River, or headed southerly (to Kālia – Waikīkī) or easterly (toward Mānoa.)

Some of the present downtown Honolulu street alignments have origins dating back to 1809. It was about this time that Kamehameha the Great moved his capital from Waikīkī to what is now downtown Honolulu.

A large yam field (what is now much of the core of downtown Honolulu – what is now bounded by King, Nuʻuanu, Beretania and Alakea Streets) was planted to provide visiting ships with an easily-stored food supply for their voyages (supplying ships with food and water was a growing part of the Islands’ economy.)

On the continent or in the Islands, in the early-1800s there was limited private and public transportation and it was expensive. Thus, workers’ homes were always within two miles of downtown – less than an hour’s walk.   For these reasons cities of the mid-1800s were virtually all small, dense and on the water.

In 1825, Andrew Bloxam (naturalist aboard the HMS Blonde) noted in Honolulu that, “The streets are formed without order or regularity.  Some of the huts are surrounded by low fences or wooden stakes … As fires often happen the houses are all built apart from each other.  The streets or lanes are far from being clean …” (Clark, HJH)

In 1838, a major street improvement project was started. Honolulu was to be a planned town. Kinaʻu (Kuhina Nui Kaʻahumanu II) published the following proclamation: “I shall widen the streets in our city and break up some new places to make five streets on the length of the land, and six streets on the breadth of the land… .” She designated her husband, Governor Mataio Kekūanāoʻa, to head the project.

In 1845, Commander Charles Wilkes criticized the city by saying: “The streets, if so they may be called, have no regularity as to width, and are ankle-deep in light dust and sand … and in some places, offensive sink-holes strike the senses, in which are seen wallowing some old and corpulent hogs.”

It wasn’t until 1850 that streets received official names.  On August 30, 1850, the Privy Council first named Hawaiʻi’s streets; there were 35-streets that received official names that day (29 were in Downtown Honolulu, the others nearby.)

So, what was different about Richards Street?

Tradewinds blow from the Northeast; the channel into Honolulu Harbor has a northeasterly alignment.  Early ships calling to Honolulu were powered only by sails.

The entrance to the harbor was narrow and lined on either side with reefs.  Ships don’t sail into the wind.  Given all of this, Honolulu Harbor was difficult to enter.

Although Bloxam said Honolulu “streets are formed without order and regularity” and Wilkes confirmed they “had no regularity in width”, early mapping notes Richards was the exception.

Richards Street is, alone of Honolulu streets, in the combination of being straight, of even width and reaching to the water-front; also  it is in line with the edge of the reef bordering the harbor channel.  (Clark)

In the early years, boats either anchored off-shore, or they were pulled into the harbor (this was done with canoes (it might take eight double canoes with 16-20 men each)) or it meant men (different accounts give the number from 200 to 400.)

In 1816 (as stories suggest,) Richards Street alignment was the straight path used to pull ships through the narrow channel into the harbor, working in the pre-dawn calm when winds and currents were slow.

Effectively, the street was the inland tow path.

Later, Governor Kekūanāoʻa organized an ox-team to pull the larger vessels up the narrow channel into the harbor basin.

“The ox-team waited on the eastern point of the harbor entrance until connected by a hawser (rope) with the vessel anchored in the deep water outside. The hawser necessarily was very long because the shoal water extended outward for quite a distance.”

“When all was ready, the team walked along the channel reef but, as such towing must be in straight line, on reaching the beach the cattle could only proceed straight inland until the long hawser had drawn the vessel right into the basin.”  (In one account the team numbered twenty oxen.)  (Clark)

“… a rope of great length was used, and it was a never-to-be-forgotten sight to see yokes of oxen, teams of horses and natives tugging at the rope. A time was consumed in making a start, but when once in motion, it was a steady walk-away.”  (Brown)

In 1854 the first steam tug was used to pull sail-powered ships into dock against the prevailing tradewinds.  Captain Jacob Brown was captain of the towing tug “Pele.” The “Pele” was the first steam tug used in Hawaiʻi (screw tug with thirty-horse power.)

Its primary use was for towing vessels in and out of the harbor and replaced the use of men or animals to bring ships into the harbor against the prevailing northeast tradewinds.

In 1856, the Pele was also used to tow barges about the harbor in connection with the Honolulu Harbor dredging operations. Pele served, with short interruptions, as the sole tug for shipping at Honolulu until after 1882.

Piers were constructed at the base of Richards Street in 1896, at the site of Piers 17 and 18 in 1901 to accommodate sugar loading and at Piers 7 and 12 in 1907.

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Kodak Hula Show

The earliest photographs of Hawaiʻi residents were the daguerreotypes made of Timoteo Haʻalilio and William Richards when the two men were in Paris on a diplomatic mission in 1843.    (Schmitt)

Later, on the US continent, George Eastman formed a photography company.  In naming his company, he wanted his trademark short and “incapable of being misspelled to an extent that will destroy its identity.”  And, “it must mean nothing.”

Eastman liked the letter ‘K;’ “it seemed a strong, incisive sort of letter.  Therefore, the word I wanted had to start with ‘K.’ Then it became a question of trying out a great number of combinations of letters that made words starting and ending with ‘K.’ The word ‘Kodak’ is the result”.  (Eastman; Kiplinger)

In 1888, the Eastman Kodak camera was placed on the market, with the slogan, “You press the button – we do the rest.” This was the birth of snapshot photography, as millions of amateur picture-takers know it today.  (Kodak)

In Hawaiʻi, amateur photography began to flourish in the late-1880s. The first retail establishments with camera counters were two Fort Street drug stores, Hollister & Co. and Benson, Smith & Co., both in 1887.

The first business establishment to advertise “printing done for amateurs” was the studio of Theo P Severin, on December 17, 1888. The first camera club was the Hawaiian Camera Club, organized January 10, 1889, with C Hedemann as its president.  (Schmitt)

All of this set the stage for a long-time (although now gone) iconic outdoor stage at Waikīkī, that also ended up with a travelling road show on Dillingham’s OR&L.

Intent on selling film, in 1937, Fritz Herman, then-vice president and manager of Kodak Hawaiʻi, founded the Kodak Hula Show. This allowed visitors to take pictures of hula shows outdoors in the daylight (rather than at the too-dark venues of the nighttime lūʻau.)

In addition, Herman wanted dancers to wear ti-leaf skirts and pose in natural settings, rather than the typical nighttime indoor wardrobe of cellophane skirts and paper lei.  (Desmond)

The first show, on the lawn behind the beach at San Souci, featured five dancers, four musicians and an audience of 100. The popular shows later expanded to 20 female and six male performers, 15 musicians, two chanters and audiences of 3,000 each week.

For many tourists, their only exposure to Hawaiian dance was the Kodak Hula Show.  And, it was free.

The Kodak Hula Show began with the introduction of the fictionalized character “King Kali,” and through the course of a performance a moderator would explain to the visitors the history of various dances, costumes, gestures, and at predetermined moments, dancers would form a display giving the audience ample opportunity to take pictures.  (sfsu-edu)

The classic “Kodak moment” happened when visitors were invited to aim their cameras at the cast as the performers held the huge H-A-W-A-I-I red and yellow letters.  The P-A-U sign closed each performance.

According to Kodak officials, only Disneyland and Disney World sold more film than the Kodak Hula Show.  (sun-sentinel)

Seeking to expand passenger travel, Oʻahu Railway and Land Company expanded railway cut across the island, serving several sugar and pineapple plantations, and the popular Haleiwa Hotel.

They even included a “Kodak Camera Train” (associated with the Hula Show) for Sunday trips to Haleiwa for picture-taking.

During WW II, there were no tourists, but hundreds of thousands of military personnel passed through the islands. The show worked with the military.  However, “You couldn’t even take photos of the beaches in those days.”  (Bartlett)

In 1969, the Kodak Company moved the Hula Show from the beach area to an amphitheater adjacent to the Waikīkī Shell in Kapiʻolani Park.

The show grew from once a week in the summer to four times a week year-round.  The hula show regularly drew capacity crowds from nearby Waikīkī hotels for its 10 am shows.

It was so popular that audiences were advised to arrive at least 30-minutes early to find a seat.  (sun-sentinel)

In July 1999, the Hogan Family Foundation took over operation of the Hawaiian tradition and renamed it the Pleasant Hawaiian Hula Show (Kodak film was still for sale in a kiosk beside the bleachers.)

The Foundation sponsored the Hula Show for three years at a cost of over $500,000 annually.

In 2002, the Foundation’s Board of Directors felt that it would be better to use these funds towards educational programs in the islands.

After months of looking for a suitable sponsor to assume the operation of the Hula Show, the show was officially closed on September 26, 2002.  (HoganFoundation)

An estimated 20-million people had seen the show from 1937-2002.  (Harada)

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Third Outrage at Lāhainā

In the mid-1820s and early-1830s, several clashes (writers of the time referred to them as ‘ourtages’) happened that included the missionaries, merchants and whalers.

In 1825, an assault was made upon the house and family of Mr. Richards, by the riotous crew of the English whaleship Daniel, then lying at anchor off the town of Lāhainā; and that Capt Buckle, the master of that ship, evidently connived at the assault, (if he did not directly promote it,) and is therefore justly responsible for it (the First Outrage at Lahaina.)

About a year afterwards, a similar attempt to abrogate the laws of that place was made by the crews of several English and American whale-ships in concert, who doubtless acted with the connivance of their captains.

The sailors threatened to kill Mr. Richards; but he was providentially absent from the islands, on important business of the mission. They went in a body to his house to demolish it; but found it carefully guarded by the natives.

They then took away his hogs and poultry, which were at some distance from the house, and were probably the only property belonging to him, on which the rioters could lay their hands.

They continued several days in the town, trampling on the rights of the natives, breaking open houses, and committing other indignities (the Second Outrage at Lahaina.)

In a letter from Hoapili, Governor of Maui, to Kaʻahumanu, Regent (October 24, 1827,) Hoapili described the Third Outrage of Lāhainā:

“Love to you Elisabeth Kaahumanu.”

“This is the word which I have to declare to you. We have recently been in difficulty; we here of Maui. No one else is involved, I alone.—It was my own personal resolution.”

“This is the ground of the difficulty which you are to consider – a strict regard to God: because you and we had said, the women must not go on board the ships for the purposes of prostitution. I have strictly observed this word of ours.”

“There have recently gone off secretly several women for purposes of lewdness, Nakoko and Mikabako and others, whose names I do not know.”

“When I heard by the people, that the ship had got possession of the women, then I requested the commander of the ship (the John Palmer,) captain Clark (Elisha Clarke,) to return to me the women. He would not consent: – he ridiculed what I said.”

“That day passed; next morning I urged him again; three times I insisted on it.”

“He said to me: Your efforts are vain. It is not right. It is not thus in Great Britain. It is not right for you to withhold women from Englishmen. Do not keep back the women, that go in the bad way; otherwise a man of war will come and destroy you all.”

“Then I replied; I do not at all regard what you have said. There is but one thing that is right in my view – that you send me back the women: – but understand, if you do not return them, I shall detain you here on shore, till we get the women. Then you may go to the ship.”

“My requirement was not at all complied with.”

“Then I sent men to take the boat. The boat was detained by me; and the foreigner was detained by me, here on shore. He said to me, this place will be full of ships; and Maui shall be free from tabu, or entirely burnt, so that not a cluster of houses shall be left. My ship is ready to fire upon you this night.”

“I replied, if the guns of your ship fire, I will take care of you. You and I and my chief will go together to another place. If your men fire from the ship, we the people of the island will remain quiet, but if the people of the ship land here on shore to fight us, then my people will fight them.”

“You and I will sit still, and let your people and mine do the fighting. I will take care of you. If you do not give me back the women, you and I will dwell here on shore, and you shall not return to your vessel. I have but one desire and that is the return hither of the women. I ended.”

“We continued together from the early to the latter part of the evening, when the cannon of the ship were fired.”

(Five balls were discharged, all in the direction of the mission house. Capt. Clark afterwards asserted that he ordered his men to fire over the mission house, and not at it. One ball passed very near the roof.) (Tracy)

“Mr. Richards had come to me saying, ‘I have come to promote reconciliation, out of love to you and out of love to them.’ Mr. Richards inquired of me ‘What is your design?’ I replied, my only design is, that the women be returned. We were persuaded to yield by Mr. Richards. I therefore sent back the foreigner; but did not obtain the women.”

“These are my thoughts concerning the recent doing in this place belonging to your king. It is nearly right perhaps, it is nearly wrong perhaps. He said to me, I shall sail to Oahu. Boki and the consul will come and fight us.”

“Where are you? Look out well for Nakoko and those with her, and if you can get them, send them back here to Maui; and if the vessel does not anchor, then give directions to Pelekaluhi. It is ended. Love to you all, Hoapiri – Kane.” (Missionary Herald)

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Edward_T._Perkins,_Rear_View_of_Lahaina,_1854-WC
Edward_T._Perkins,_Rear_View_of_Lahaina,_1854-WC
Two cannon balls fired at the home of Rev. William Richards in Lahaina-HSA-PP-37-2-007
Two cannon balls fired at the home of Rev. William Richards in Lahaina-HSA-PP-37-2-007