HONOLULU ANGLO-CHINESE ACADEMY.
By W. E. Howell
This is the name we have chosen for our school upon its new opening, it being necessary to change the old name, Palama Chinese School, which is too local in significance now that we are in a more central location in reference both to the Chinese colony and to Honolulu itself. In Chinese the name is Chong Sai Hah Tong, to which the English name is as nearly an equivalent as it could well be. In order to give our readers a better understanding of the relations sustained between our school and the Chinese friends who are providing the facilities for our work, I will quote from the proposition made by the Chinese, June 10, 1899, to the Foreign Mission Board. The following is from the preamble:— “For several years past your mission has successfully maintained the Palama School; . . . and your good work in giving education and religious training to the many Chinese children who have been its pupils has been fully appreciated by the Chinese here. . . . After the Bishop estate decided not to renew your lease of the Palama premises, the representative Chinese here, with the help of Professor Howell, entered on the work of securing a new place for the school and the continuance of your good work among our people.” Prior to that time there was an understanding between our board and the Chinese that the former should buy and own a piece of land for the school, and that the latter should erect the necessary buildings. This plan was carried out to the extent that the board purchased a lot, paying a portion of the price, and mortgaging the remainder. This plan, however, was not satisfactory to either party; hence the proposition from the Chinese to our board, already referred to. Its first section provides for the refunding of all moneys advanced by the board for the purchase of land, and all fees and other expenses connected therewith. The second section embodies the promise of the Chinese to “solicit and procure sufficient funds for the erection of suitable school buildings.” The third section reads as follows:— “That on completion of said school buildings, the same, with the entire premises, will be turned over for school purposes to your mission as tenants, under your absolute control and management for so long a time as you desire to conduct therein a Chinese school, the society not to interfere in any way with the management of said school, but the same to be conducted upon such rules and regulations as shall seem fit and proper by your mission, as though you were the sole owners thereof.” The fourth section asks for the payment by the board of six hundred dollars a year to assist in defraying expenses by way of taxes, interest on mortgage, insurance, etc. This section was rejected by the board, to which the Chinese unhesitatingly acceded. So the Chinese now own both land and buildings, while the school enjoys an absolutely free tenancy. The plan on which we are now theoretically working provides for instruction in the Chinese language every afternoon. But the recent troubles in China have delayed the coming of the two teachers intended for this work, and no Chinese instruction will be given in the school for about three months. The idea of putting Chinese instruction into the school is based upon the following considerations:— 1. Unless satisfactorily provided for otherwise, Chinese parents send their boys, from eight to twelve or fifteen years of age, back to China to701study their own language, from three to eight years or more. This is especially true of children of Hawaiian birth. 2. In case instruction in Chinese is provided elsewhere in town, it takes our boarding boys out every day, or prevents boys from entering the home, so they can attend Chinese school afternoons. 3. Providing Chinese instruction in the school gives us continuous control over the boys, except during the actual hours of recitation in Chinese, inasmuch as the Chinese teachers will not live on the grounds; and at the same time it makes but fifteen minutes decrease in the length of the English school session. 4. The study of their own literature can have no greater influence if taught in school than if taught elsewhere. They will study it anyway, either in other schools or, those who can, will read it privately while here in school. They can hardly be blamed for wanting to keep up their own language; in fact, it is very necessary to do so if they are going to do any literary work in the future. 5. As both the land and the buildings belong to the Chinese, and they defray all expenses for Chinese teachers, for repairs, improvements, furnishings, insurance, etc., and the Foreign Mission Board is nothing out of pocket, except to supplement the school receipts in payment of teachers’ salaries, how can such instruction consistently be refused? About ten days after my return to Honolulu last February, I received a paper prepared at the Chinese consulate here, setting forth certain regulations for the school from the Chinese standpoint. In presenting the paper, they stated that they intended it to be only suggestive, and requested me to prepare a set of regulations such as we wished to have govern the school. From these regulations, which were accepted in toto by the Chinese committee organized in the interests of the school, and approved by the Foreign Mission Board, I extract the following:— “The society which sends out the teachers for this school is named ‘Foreign Mission Board of Seventh-day Adventists.’ It is located in New York City. Its object is to teach the gospel according to the Bible, and the Bible only, in order to lead men to prepare themselves for eternal life in the world to come; its object is also to teach the principles of true education, in order to make men most useful and happy in this present life.” “Therefore the object of the English department of the Honolulu Chinese English School is to teach the gospel and the principles of true education.” “Every student shall have one class in Bible every school day, and on Sabbath Christian exercises only will be held.” “The Sabbath day in this school shall be on the English Saturday, from sunset Friday evening to sunset Saturday evening, because that is the time the Bible teaches us to keep. The Chinese calendar is not correctly translated (from English). The English calendar makes Sunday the first day of the week, Monday the second, Tuesday the third, Wednesday the fourth, Thursday the fifth, Friday the sixth, and Saturday the seventh. The Bible says, ‘The seventh day is the Sabbath.’ Therefore our school will keep Saturday, the seventh day, for the Sabbath, and will teach the boys to do the same.” “The students of this school shall not engage in any match games with students of other schools or with other clubs. This takes away their minds from their school work.” “No student shall be permitted to go to town on Saturday, except by special request of parent or guardian, or in case of sickness or emergency.” “All boarding students shall have work to do every day, except Sabbath, in caring for buildings and grounds. It is better to have some exercise and work of this kind than to have all play.” “Other books will be used with the Bible to help in understanding it.” A brief outline of what we are actually doing in the school at present, together with what has already been said, will suffice to acquaint our readers with the basis on which we are working, and with the manner in which the plan is being carried out. First of all, let it be said that it is well-nigh impossible to find text-books, either in any public-school series or in our own denominational literature, that are adapted to teaching the English language to foreigners, especially to beginners. The Chinese prejudice in favor of a book is so strong that blackboard, topical, or object work will scarcely satisfy them a day, until they reach a little more advanced work at least. They do not feel that they are in school unless they have a book to pore over, and their tastes can not be changed in a day. We are using Cyr’s readers, a series remarkably free from the objectionable features common to school readers. We use only the primer, first, second, and third readers. These four contain no myths, no false theology, no sensational fiction, and no fairy stories. They are made up almost entirely from familiar scenes in home life and nature, and are restfully free from the artificial. After finishing the three readers, the student takes up the first book of Bell’s Language Series, using it both as a reader and as a language book, in harmony with the author’s design. This is followed by the other numbers of the series in their order. In connection with the first reader, “Gospel Primer” is begun, which, though well adapted to the work for which it was chiefly prepared, is too difficult, with the exception of the few preliminary lessons in the later editions, for those who have no practical knowledge of English. For this reason it must be passed over slowly, and is continued in conjunction with the second reader. Parallel with the “Gospel Primer,” numerous short Scripture verses are taught and committed to memory by the use of large cardboard mottoes, Bible illustrations, and blackboard work. As soon as “Gospel Primer” is finished,—usually when the student is about the middle of his second reader,—he begins the story of creation from the first chapter of Genesis, by means of very simple questions prepared and distributed by the teacher. This is followed by the story of man from Adam to Noah, after which the student is ready for the third grade. In the latter his study is on the life of Christ, carried on by the use of questions, as before. In the fourth grade, the plan on which we are now working is to again carry the student over the work from creation to the fall of man, then take up the fall of Satan, fall of man, plan of redemption, etc., as briefly outlined in the latter part of “Early Writings,” using that book in the class, and paralleling it with the Scripture. So far, this plan has proved an excellent one. We are just now finishing the chapter on the fall of Satan. The Spirit of the Lord comes preciously near at times, and it is a great comfort to feel his presence in our effort to present these wonderful themes effectively. We intend to follow through “Early Writings” to the end of the great controversy, and to the new earth. Physiology is taken up at the beginning of the fourth grade, by the use of Dr. Kellogg’s First Book in Physiology and Hygiene, and continued through his second book, with running supplementary work, aided by the use of the microscope, Dr. Kellogg’s physiology charts (a set of which he generously gave to the school), and occasional chapel talks by a qualified physician. In the fourth grade we have taken up a study of the history of the nations, passing over the first ten chapters of Genesis, followed by the peopling of the earth, as outlined in “Empires of the Bible,” at which point we are now working, chiefly by topical and outline blackboard work, carefully recording the finished product in a note book. This course has not been fully developed, but will certainly include, at the proper place, “Marshaling of the Nations” (of which we have a supply already on hand) and other such brief, clear, comprehensive booklets on living themes (we wish there were more of such in our literature). Arithmetic is studied by the natural method, beginning in the first grade, and passing through bookkeeping, in the fourth. Writing is taught in the first three, and spelling in all the grades. Shorthand and typewriting also find a place in the fourth grade. Classes in vocal music are conducted in the afternoon. Much more of interest might be said about the schoolroom work; but this article is already too long. It is designed simply to give our readers something of an idea of the plan and execution of our school work among the Chinese. We are aware that it has many defects, but by the wisdom imparted by him who has called us to this work, and by the grace which he administers to our needy souls, we are courageous in his service, rejoice in his condescension, and praise him for his faithfulness. We are in a crisis. What we need just now more than anything else, except the Spirit of the Lord, is more teachers. Our actual enrollment of pupils is now ninety-two, more than half of whom can understand almost no English, and all of whom draw heavily on the strength and tact of the teacher, who is hampered on every side by the unfamiliarity of his pupils with English customs and usages, and most of all by his inability to make his language understood. We have but four regular teachers, including the principal, no business manager, no bookkeeper, and, worst of all, no preceptor. The work outside the schoolroom is distributed among three teachers, who already have more than they can do well in their regular work of teaching under circumstances so difficult and so unusual in a school of this size. One of the lady nurses from the sanitarium is assisting us temporarily, but we are assured that her services can not continue after November 1, if that long. The Foreign Mission Board repeatedly writes us that they are unable to find those who will come. Unless the Lord lays a burden upon some one otherwise qualified, who is willing to make the sacrifice—willing to give his undivided service and time every day, and more entirely so during the hours of the Sabbath than on other days, if possible—willing to isolate himself socially, if necessary—willing to live on a small salary where living expenses are high—willing to meet the exigencies of a tropical climate—willing to lift all the time, and lift hard,—unless the Lord raises up such laborers, we shall be obliged to turn away boys whom the Lord is sending to our school to receive the light of saving truth, when, not far from us, there are two other boarding schools for Chinese only, and when all the government free schools and nearly all the private schools admit Chinese. Who is there, who, after weighing all these matters carefully and feeling called of God, will not write to the Foreign Mission Board, and say, ‘Here am I, send me’?
W. E. Howell.