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March 14, 2023 by Peter T Young Leave a Comment

Hāmākua in the 1880s

The 1880s was a period of rapid growth for the sugar industry, building upon the momentum triggered by the Māhele of 1848, the Kuleana Act of 1850, and the Reciprocity Treaty of 1875.

At that time, the island of Hawai’i had become the major sugar producer. Plantation statistics for the Hawaiian government in 1879 shows Hawai‘i with twenty-four plantations, Maui with thirteen, Kauai with seven, O‘ahu with seven, and Molokai with three – a total of fifty-four operations.

At the heart of this transformation was the plantation center. Unlike the commercial sugar mill, which drew on existing communities of Hawaiian workers, the plantation center represented a new clustering of population and technology.

Specifically, it was characterized by a sizable increase of foreign population, government recognition of the area as a vital economic region with distinct political needs, and by public and private investment in a shared physical infrastructure (e.g., stores, wharves, harbors) established specifically to trade with the West.

An important development in Hawai‘i’s history, the plantation center created new social institutions of dependency.  The Hawaiian government also had a significant hand in the rise of plantation centers.

Five plantation centers changed the surrounding landscape and altered nearby Hawaiian communities. Plantations in Līhu‘e, Wailuku, Makawao, Hilo, and Kohala brought an invasion of agricultural practices, technologies, and repeopled the land with foreigners (from China, Portugal and Japan) and Hawaiians from other islands.

By 1880 there were two other regions – Hāmākua and Ka‘ū on Hawai‘i – that could be characterized as ‘centers.’ However, because the growth of these two districts came very late in the 1870s as a result of the Reciprocity Treaty, and they did not develop large-scale operations until well into the 1880s. (McClellan)

The sugar plantations furnished for free use of its houses for its employees. The houses were laid out in villages containing outdoor cookhouses, bathhouses, laundries, and running water. Free fuel was also supplied for cooking and heating water.

In case of illness, the plantation provided free medical care at its hospital. A Government school, Oriental school and several churches were located nearby. A store and dairy offered staple goods for sale. (HSPA)

Honoka‘a Sugar Plantation started in 1876 by two men (JFH Siemsen and J Marsden, who began with 500 acres. They planted the first crop in 1876 with the help of Hawaiian laborers and installed a 2-roll crusher mill. This small mill was the first one in the Hāmākua area. (HSPA)

At the beginning of the 20th century, the local sugar plantation management created a “Church Row” in Honokaʻa, that included the Roman Catholic Church, the Hongwanji Temple, the Shingon Temple and the Methodist Church.  “Church Rows” proliferated in Honokaʻa, Waimea, and Pa’auilo. (NPS)

Honoka‘a’s main street, Māmane, was constructed in the 1870s.  As sugar continued to grow in the region, Honoka‘a was the third largest town in the Territory. Between 1932 and 1958, the Territory of Hawai‘i began to construct a modern highway, called the Hawaii Belt Road (Route 19), around the island; it eventually bypassed Honoka‘a.

The Hāmākua Mill Company was first established in 1877 by Theo Davies and his partner Charles Notley, Sr.  In 1878, the first sugarcane was planted at the plantation and Hilo Iron Works was hired to build a mill. The mill was located at Paʻauilo.

By 1910, it had 4,800-acres planted in sugarcane and employed more than 600 people. The company ran three locomotives on nine miles of light gauge rail. There was a warehouse and landing below the cliff at Koholālole where ships were loaded by crane.

For most plantations most of the working force was Hawaiian. As the Companies grew people from various parts of the world came in this order: Chinese, Portuguese, Japanese, Puerto Ricans, Koreans and Filipinos. (A few Russians and Spaniards also worked at Honokaa for brief periods.)

“The Hawaiian island that drew the most Scots was the Big Island of Hawaii. Some Scots undoubtedly found pleasure in settling in the island’s Waimea-Kohala area because its cool, misty upland climate reminded them of their own misty isles.” (LA Times)

“Unlike other large ethnic groups, the Scots never came in large groups or by the shipload. And in a society where ethnicity was easily identified, the Scots were simply part of the ‘haoles’”. (Orange County Register)

“The Scots came for various reasons. Some came for the pleasure of Hawaii. Others followed kinsmen already in Hawaii when economic conditions became poor in Scotland.”

“The Scottish emigrants came mostly from rural areas of Scotland and settled in country areas of Hawaii, particularly on the sugar plantations.”

“Eventually, so many Scots settled on the plantations along the Hamakua Coast that the area became known as the ‘Scotch Coast.’”

“On Saturday nights the Scots came into Hilo, the island’s main city, and congregated at the end of the railroad line at the corner of Kamehameha Street and Waianuenue Avenue. It was eventually known as the ‘Scotsmen’s corner.’” (LA Times)

“A period of intense emigration was 1880 to 1930, when many of the Scots on the island sent back to Scotland for friends and relatives.”  (LA Times)  “On the plantations the Scots worked quickly into managerial positions.” (Orange Coast Register)

Claus Spreckels, a sugar man most associated with cultivation/production on the central plains on Maui, started the Hakalau Plantation Company in 1878, just down the coast of Hāmākua.

The Hāmākua Ditch (actually the Upper Ditch and Lower Ditch) was completed in January 1907 (Upper) and July 1910 (Lower). These brought mountain water from the large watershed and permanent streams of the Kohala mountains to the Hāmākua area.

In the early days, sugarcane was hauled to the railroad or to the mill by means of mule & horse-drawn wagons. The greatest use of the water from the Hāmākua Ditch was for fluming of harvested cane for transporting cane from the hillsides to railroad cars. (HSPA)

But it wasn’t just sugar that changed the Hāmākua landscape;  Macadamia seeds were first imported into Hawaiʻi in 1882 by William Purvis; he planted them in Kapulena on the Hāmākua Coast. (Purvis is also notable for importing the mongoose in 1883 – to rid his Hāmākua sugar plantation of rats.)

The Macadamia Nut is Australia’s only native plant to have become an international food. Although an Australian native, the macadamia nut industry was started in Hawaiʻi (Australian farmers did not take advantage of the tree until 1950.)

Macadamia nut candies became commercially available a few years later. Two well-known confectioners, Ellen Dye Candies and the Alexander Young Hotel candy shop, began making and selling chocolate-covered macadamia nuts in the middle or late 1930s. Another early maker was Hawaiian Candies & Nuts Ltd., established in 1939 and originators of the Menehune Mac brand.  (Schmitt)

In 1917, the Hāmākua Mill Company was renamed the Hāmākua Sugar Company. The Kaiwiki Sugar Company was merged with the Theo H Davies Company-owned Laupāhoehoe Sugar Company on May 1, 1956 and operations were merged with the latter beginning January 3. 1957.

In 1978, the Hāmākua Sugar Company, Honokaʻa Sugar Company and the Laupāhoehoe Sugar Company were merged to form the Davies Hāmākua Sugar Company. 

In 1984 the Davies Hāmākua Sugar Company was bought by Francis Morgan and renamed the Hāmākua Sugar Company (1984-1994). The Hāmākua Sugar Company operated until October of 1994, and its closing marked the end of the sugar industry at Hāmākua, as well as the Island of Hawaiʻi.

© 2023 Ho‘okuleana LLC

Filed Under: General, Place Names, Economy Tagged With: Hawaii, Hamakua Ditch, Hamakaua

March 13, 2023 by Peter T Young Leave a Comment

Waipiʻo Kimopo

At the time of Captain Cook’s arrival (1778,) the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lanai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

Kahahana was high-born and royally-connected. His father was Elani, one of the highest nobles in the ʻEwa district on Oʻahu, a descendant of the ancient chiefs of Līhuʻe.  While still a child, Kahahana was sent to Maui to live in the court of his relative, Kahekili.  (Fornander)

Then Oʻahu chiefs selected Kahahana to be their leader (this was the second king to be elected to succeed to the throne of Oʻahu, the first being Māʻilikūkahi, who was his ancestor.)

Kahahana left Maui and ruled Oʻahu.  When war broke out between Kalaniʻōpuʻu of Hawaiʻi Island and Kahekili in 1779, Kahahana had come to the aid of Kahekili.

Later, things soured.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokaʻi, and the queen of Kauaʻi was disposed to assist him in these enterprises.” (Kalākaua)

In the beginning of 1783, King Kahekili from Maui sought to add Oʻahu under his control.   Kahekili invaded Oʻahu and Kahahana, landing at Waikīkī and dividing his forces in three columns (Kahekili’s forces marched from Waikīkī by Pūowaina (Punchbowl,) Pauoa and Kapena to battle Kahahana and his warriors.)

Kahahana’s army was routed, and he and his wife fled to the mountains. For nearly two years or more they wandered over the mountains, secretly aided, fed and clothed by his supporters, who commiserated the misfortunes of their former king.

Weary of a life in hiding, Kahahana sent his wife, Kekuapoʻiʻula, to negotiate with Kekuamanohā (her brother, and chief under Kahekili) for their safety.  Kekuamanohā sent messengers to Kahekili at Waikīkī informing him of the fact.

Kahekili immediately ordered the death of Kahahana, and he sent a double canoe down to ʻEwa to bring the corpse to Waikiki.  This order was faithfully executed by Kekuamanohā.  Kahahana and Alapaʻi were killed in Waikele.

Some of the remaining Oʻahu chiefs sought revenge and devised a wide-spread conspiracy against Kahekili and the Maui chiefs.  The conspiracy was led by Elani, father of Kahahana and included a number of Oʻahu chiefs.

At the time, Kahekili and his chiefs were quartered in various areas around the island.  Kahekili was in Kailua, while others were in Kāneʻohe and Heʻeia, and the remainder in ʻEwa and Waialua.

The plan was to kill the Maui chiefs on the same night in the different districts.

The conspiracy and revolt against Kahekili on Oʻahu was called Waipio Kimopo, (the “Waipiʻo Assassination” – named such, having originated in Waipiʻo, ʻEwa.)

However, before they could carry out their plan, Kalanikūpule found out their intentions and informed his father, Kahekili.  Messengers were sent to warn the other chiefs, who overcame the conspirators and killed them.  (Apparently the messenger to warn the chiefs in Waialua was too late and the Maui chiefs there were killed.)

It was found to be the best policy for a newly conquered people to give prompt and zealous allegiance to Kahekili, lest his piercing eyes should detect a want of aloha in his newly acquired subjects. For such delinquency he had given the people of a whole town to midnight slaughter.  (Newell)

Gathering his forces together, Kahekili overran the districts of Kona and ʻEwa, and a war of extermination ensued. Men, women and children were killed without discrimination and without mercy.  This event was called Kapoluku – “the night of slaughter.”  (Newell)

The streams of Makaho and Niuhelewai in Kona (Oʻahu,) and that of Hōʻaeʻae in ʻEwa, were said to have been literally choked with the corpses of the slain. The Oʻahu aristocracy had almost been entirely killed off.

Kalaikoa, one of the Maui chiefs, scraped and cleaned the bones of the slain and built a house for himself entirely from the skeletons of the slaughtered situated at Lapakea in Moanalua.  The skulls of Elani and other slain Oʻahu chiefs adorned the doorways of the house. The house was called “Kauwalua.” (Lots of information from Fornander and Bishop Museum.)

© 2023 Ho‘okuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Place Names Tagged With: Kahekili, Kalaniopuu, Waipio, Kamakahelei, Kauwalua, Waipio Kimopo, Kapoluku, Hawaii, Oahu, Maui, Kahahana

March 11, 2023 by Peter T Young Leave a Comment

Kānāwai Māmalahoe (Law of the Splintered Paddle)

In old Hawai‘i, people knew their place in life; some were born to be ali‘i (chiefs,) others were maka‘āinana (commoners.)
 
Each followed protocols, traditions and kapu.
 
The Ali‘i were descended from the gods and had strong mana (spiritual power.)
 
Maka‘āinana were workers (farmers, fishers, crafters and laborers.)
 
Even though kapu and traditions guided people on how to behave, sometimes innocent people got caught in the middle of feuding chiefs.
 
A story suggests that on one occasion, Kamehameha I was fighting in Puna.
 
While chasing two fishermen (presumably with the intention to kill them), his leg was caught in the reef and, in defense, one of the fisherman hit him on the head with a paddle, which broke into pieces.
 
Kamehameha was able to escape (because the fisherman fled, rather than finishing him off.)
 
The story continues that Kamehameha learned from this experience and saw that it was wrong to misuse power by attacking innocent people.
 
Years later, Kamehameha summoned the two fishermen.  When they came, he pardoned them and admitted his mistake by proclaiming a new law, Kānāwai Māmalahoe – Law of the Splintered Paddle.
 
The original 1797 law:
 
Kānāwai Māmalahoe (in Hawaiian:):
 
E nā kānaka,
E mālama ‘oukou i ke akua
A e mālama ho‘i ke kanaka nui a me kanaka iki;
E hele ka ‘elemakule, ka luahine, a me ke kama
A moe i ke ala
‘A‘ohe mea nāna e ho‘opilikia.
Hewa nō, make.
 
Law of the Splintered Paddle (English translation:)
 
Oh people,
Honor thy gods;
Respect alike [the rights of]
People both great and humble;
See to it that our aged,
Our women and our children
Lie down to sleep by the roadside
Without fear of harm.
Disobey, and die.
 
Kamehameha’s Law of the Splintered Paddle of 1797 is enshrined in the State constitution, Article 9, Section 10:
 
“Let every elderly person, woman and child lie by the roadside in safety”.
 
It has become a model for modern human rights law regarding the treatment of civilians and other non-combatants.
 
Kānāwai Māmalahoe appears as a symbol of crossed paddles in the center of the badge of the Honolulu Police Department.
 
A plaque, facing mauka on the Kamehameha Statue outside Ali‘iōlani Hale in Honolulu, notes the Law of the Splintered Paddle (it is the image noted here.)
 
© 2023 Ho‘okuleana LLC
 

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Law of the Splintered Paddle, Kanawai Mamalahoe, Hawaii, Kamehameha

March 10, 2023 by Peter T Young Leave a Comment

Marcus Cumming Monsarrat

“Whereas, Marcus C Monsarrat, a naturalized subject of this Kingdom, is guilty of having perpetuated a grievous injury to Ourselves and to Our Royal family”.

“(We) do hereby order that the said Marcus C Monsarrat be forthwith expelled from this Kingdom; and he is hereby strictly prohibited, forever, from returning to any part of Our Dominions, under the penalty of Death.”  King Kamehameha IV and Kuhina Nui Victoria Kamāmalu (May 20, 1857)

Whoa … let’s look back.

Marcus Cumming Monsarrat was born in Dublin Ireland on April 15, 1828.  He is a descendant of Nicholas Monsarrat of Dublin, who went to Ireland from France in 1755.

Marcus made his home in Canada before coming to Hawaiʻi and was admitted as a member of the Law Society of Upper Canada, June 18, 1844, at Osgoode Hall, Toronto.

He came to the Islands in 1850.

He was deputy collector of customs and later entered the lumber firm of Dowsett & Co, which was eventually absorbed by SG Wilder & Co.

Marcus married Elizabeth Jane Dowsett; their children were, James Melville Monsarrat (1854-1943,) Marcus John Monsarrat (1857-1922,) Julian Monsarrat (1861-1929,) Kathleen Isabell Monsarrat (1863-1868,) William Thorne Monsarrat (1865-1924) and Samuel Archibald Monsarrat (1868-1956.)

Prince Lot had invited Marcus Monsarrat, who lived nearby, as a guest at a dinner party on January 15, 1857.  Two weeks before, Monsarrat led a group of merchants in presenting a new carriage to Queen Emma on her 21st-birthday.

When dinner was over, Monsarrat bid his goodbye and left.

So far, so good – so, why the expulsion?  … It’s what happened next ….

Soon after, one of Lot’s servants said the tall, handsome Monsarrat was in Victoria Kamāmalu’s bedroom.  (Kanahele)

Prince Lot burst into Victoria Kamāmalu’s quarters and discovered her in compromising circumstances with his guest Marcus Monsarrat (he was ‘arranging his pantaloons.’)  (KSBE)

Lot ordered him to leave and threatened to kill him.  Later, the King blamed Lot for not ‘shooting Monsarrat like a dog.’  (Kanahele)

The king then “commanded (Marshal WC Parke,) in pursuance of Our Royal order, hereto annexed, forthwith to take the body of MC Monsarrat, and him safely convey on board of any vessel which may be bound from the port of Honolulu to San Francisco, in the State of  California”. (Pacific Commercial Advertiser, May 28, 1857)

On Wednesday, May 20, Mr. Monsarrat was led to believe he would be allowed to remain in Honolulu long enough to settle up his affairs, and would for that purpose be granted his liberty on parole – this was declined.  (Pacific Commercial Advertiser, May 27, 1857)

“At half past three o’clock, Thursday morning, Mr Monsarrat was conducted by the Marshal and Sheriff and a guard of forty soldiers to the steamer, which had her steam up and ready for sea.”

“On leaving the palace, Mr M was told that resistance on his part would be of no use, that the orders issued in regard to him were peremptory, and if any attempt to escape was made, he would have to be treated as a culprit.  He assured those having charge of him that he had no idea of resisting, and would yield to the superior force placed over him.”  (Pacific Commercial Advertiser, May 28, 1857)

Monsarrat  refused to pay for his passage; whereupon Parke paid the captain $80.  The King sent over $100 to be given to Monsarrat, that he might not say he was sent off without means. This he declined.  (Pacific Commercial Advertiser, May 27, 1857)

The incident was embarrassing to the court because efforts were underway to arrange a marriage between Victoria Kamāmalu and Kalākaua; these plans were quickly aborted.  (Kanahele)

Two years later (May 20, 1859,) the King reduced the sentence to seven years (the King “Being … moved by a feeling of deep sympathy” for the Monsarrat family.)

However, he was “strictly enjoined and prohibited from returning to any part of Our Domains, before the expiration of the period of banishment.”  (Forbes)  (When he later returned, the King had him arrested and banished, again.  (Kanahele)

Monsarrat returned; he died in Honolulu on October 18, 1871.  Some suggest Monsarrat Street near Lēʻahi (Diamond Head) is named for Monsarrat; others say it is for his son, James Melville Monsarrat, an attorney and Judge.

© 2023 Hoʻokuleana LLC

Filed Under: Prominent People Tagged With: Kamehameha V, Kamehameha IV, James Melville Monsarrat, Alexander Liholiho, Hawaii, Prince Lot Kapuaiwa, Victoria Kamamalu, Prince Lot, Lot Kapuaiwa, Marcus Cummings Monsarrat

March 9, 2023 by Peter T Young Leave a Comment

Sons of Liberty

In 1765 the American Stamp Act was introduced into Parliament by Mr. Grenville; in support, Mr. Charles Townshend concluded an able speech in its support by exclaiming,

“And now will these Americans, children planted by our care, nourished by our indulgence until they are grown to a degree of strength and opulence; and protected by our arms; will they grudge to contribute their mite to relieve us from the heavy weight of that burthen which we lie under?”

On this colonel Barre rose, and, after explaining some passages in his speech, took up Mr. Townsend’s concluding words in a most spirited and inimitable manner, saying, “They planted by your care! No, your oppressions planted them in America.”

“They fled from your tyranny to a then uncultivated and inhospitable country, where they exposed themselves to almost all the hardships to which human nature is liable; and among others, to the cruelties of a savage foe, the most subtle, and I will take upon me to say, the most formidable of any people upon the face of God’s earth”.

“As soon as you began to care about them, that care was exercised in sending persons to rule them, who were, perhaps, the deputies of deputies to some members of this House, sent to spy out their liberties, to misrepresent their actions, and to prey upon them; men whose behaviour on many occasions has caused the blood of these Sons of Liberty to recoil within them …”

“And believe me,-remember I this day told you so, the same spirit of freedom which actuated that people at first will accompany them still, but prudence forbids me to explain myself further.  God knows I do not at this time speak from motives of party heat; what I deliever are the genuine sentiments of my heart.

“The people, I believe, are as truly loyal as any subjects the king has; but a people jealous of their liberties, and who will vindicate them if ever they should be violated. But the subject is too delicate. I will say no more.”

“These sentiments were thrown out so entirely without premeditation , so forcibly and so firmly, and the breaking off was so beautifully abrupt, that the whole house sat a while amazed, intently looking, without answering a word.”  (History of the Rise, Progress, and Establishment of the Independence of the United States of America, Gordon)

Sons of Liberty was an organization formed in the American colonies in the summer of 1765 to oppose the Stamp Act. The Sons of Liberty took their name from this speech given in the British Parliament by Isaac Barré (February 1765), in which he referred to the colonials who had opposed unjust British measures as the “sons of liberty.”

The origins of the Sons of Liberty are unclear, but some of the organization’s roots can be traced to the Loyal Nine, a secretive Boston political organization.  The Loyal Nine (“Loyall Nine”), a well-organized Patriot political organization shrouded in secrecy, was formed in 1765 by nine likeminded citizens of Boston to protest the passing of the Stamp Act.

The Loyal Nine evolved into the larger group Sons of Liberty and were arguably influential in that organization.

The Boston chapter of the Sons of Liberty often met under cover of darkness beneath the “Liberty Tree,” a stately elm tree in Hanover Square (at the corner of Essex Street and Orange Street (the latter of which was renamed Washington Street)).

On the night of January 14, 1766, John Adams stepped into a tiny room in a Boston distillery to meet with a radical secret society. “Spent the Evening with the Sons of Liberty, at their own Apartment in Hanover Square, near the Tree of Liberty,” Adams wrote.

After his visit, Adams assured his diary that he heard “No plotts, no Machinations” from the Loyal Nine, just gentlemanly chat about their plans to celebrate when the Stamp Act was repealed. “I wish they mayn’t be disappointed,” Adams wrote.

On August 14, 1765, violence broke out in colonial Boston. Over the course of that day and several ensuing days, rioters attacked several buildings in the city, including the homes of colonial officials.

The protest resulted from the Stamp Act, passed by the British Parliament on March 22, which would require the colonists to pay taxes on most circulating paper items-such as pamphlets, newspapers, almanacs, playing cards, and legal and insurance documents.

The August riot, which arose largely from the agitation of this group, contributed to the eventual repeal of the Stamp Act. The Sons of Liberty claimed as members many of the later leaders of the Revolution, including Paul Revere, John Adams, and Samuel Adams.

The Sons of Liberty rallied support for colonial resistance through the use of petitions, assemblies, and propaganda, and they sometimes resorted to violence against British officials. Instrumental in preventing the enforcement of the Stamp Act, they remained an active pre-Revolutionary force against the crown.  (Britannica)

For a number of years after the Stamp Act riot, the Sons of Liberty organized annual celebrations to commemorate the event.

Due to the increasing success of the Sons of Liberty, the British Parliament eased many of the duties in the colonies. However, the Parliament continued the high tax on tea, as the British Crown desperately needed money.

In 1773, the refusal to pay for British tea on behalf of the colonists fell upon deaf ears, and the East India Company’s trading ships were to enter Boston Harbor to sell the tea. However, rather than purchase the tea, on the night of December 16th, 1773 the Sons of Liberty boarded the trade ships docked in Griffin’s Wharf and threw the shipments of tea overboard in an event known as the Boston Tea Party.

Eventually, the patriotic resistance to British rule became too much to handle and revolution and war was inevitable. When lawmakers of Virginia gathered in 1775 to discuss negotiations with the British King, Sons of Liberty member, Patrick Henry exclaimed to the Second Virginia Convention “Give me liberty or give me death!”.

Thus, cementing the American stance for independence from British rule and initiating the American commitment to the Revolutionary War. (Battlefields)

Click to access Sons-of-Liberty.pdf

© 2023 Hoʻokuleana LLC

Filed Under: American Revolution Tagged With: America250, American Revolution, Sons of Liberty

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