Ali’i / Chiefs / Governance | Page 100

July 17, 2017 by Peter T Young Leave a Comment

Hale Pili o Nā Mikanele

The Second Company of American Protestant missionaries to Hawai‘i left on the Thames from New Haven Connecticut and arrived at Honolulu on April 27, 1823. (The Hawaiians called the missionaries mikanele.)

The members of the first reinforcement were critical in the expansion of the Mission, important relationships with the royal family and, through the efforts of missionary William Richards, the development of a Hawaiian constitutional government.

William & Clarissa Richards and Charles & Harriet Stewart (and their dear friend Betsey Stockton) were assigned a hale pili (thatched homes) on Missionary Row.

“While in America my imagination had often portrayed scenes of the future – the humble cot on missionary ground, and all its appurtenances fancy had dressed in fairy colours …”

“… She had twined around her happy dwelling many romantic sweets, and scattered with a lavish hand the beauties of natural scenery. You will ask if the picture exists in real life. I answer no. I find nothing (of) this kind; but I do find what is infinitely more valuable.” (Charissa Richards Journal, May 1, 1823; Leineweber, Mission Houses)

Despite her initial disillusionment, Clarissa looked with pleasure on her new accommodations. “If our cottage has not all that elegant simplicity about it that I had fancied, it is far more comfortable within.”

“Her husband, William Richards was a little more direct, ‘We are living in houses built by the heathen and presented to us.” Within a grouping of six grass houses were “two … put up for our accommodation before our arrival.” (Leineweber, Mission Houses)

Levi Chamberlain (another member of the 2nd Company, noted, “Monday July 28 (1823.) The wind has been excessively strong today, rendering it very uncomfortable to go abroad, and indeed uncomfortable to be at home from the necessity of having the windows & doors of our houses shut to keep out the dust.”

“Mrs. Loomis, & Mrs. Bishop, & Mr. & Mrs. Ely were obliged to leave their thatched houses & come into the wood house to avoid the dust. which came into their houses in such abundance thay they could not remain with comfort.” (Levi Chamberlain Journal)

“The Hawaiian mode of building habitations was, in a measure, ingenious, and when their work was carefully executed, it was adapted to the taste of a dark, rude tribe, subsisting on roots, fish, and fruits, but by no means sufficient to meet their necessities, even in their mild climate.” (Hiram Bingham)

“(The frame of) the building assumes the appearance of a huge, rude bird cage. It is then covered with the leaf of the ki, pandanus, sugarcane, or more commonly (as in the case of the habitations for us) with grass bound on in small bundles, side by side, one tier overlapping another, like shingles.”

“A house thus thatched assumes the appearance of a long hay stack without, and a cage in a hay mow within. The area or ground within, is raised a little with earth, to prevent the influx of water, and spread with grass and mats, answering usually instead of floors, tables, chairs, sofas, and beds.”

“Such was the habitation of the Hawaiian, – the monarch, chief, and landlord, the farmer, fisherman, and cloth-beating widow, – a tent of poles and thatch-a rude attic, of one apartment on the ground-a shelter for the father, mother, larger and smaller children, friends and servants.” (Hiram Bingham)

Most Hawaiian family hale compounds had several special-purpose hale. This collection was called a kauhale. The household complex was the center of the Native Hawaiian family and household production of the necessities of life. Men and women’s activities took place in different areas. (Leineweber)

Missionary Row was Diamond Head side of the present wood frame building at Mission Houses – it fronted along what is now King Street.

The proposed Richard’s hale pili will be reproduction of a hale that Boki ordered built for the new missionaries arriving as the Second Company in 1823. The hale represents a bridge between cultures and represents support given to the missionaries by the host culture, and the cooperative relationship that existed between the chiefs and the missionaries.

Clarissa Richards dimensioned her house with “one room – 22 feet long and 12 feet wide” with a height of “12 feet from the ground to the ridge pole. … (It) had three windows, or rather holes cut through the thatching with close wooden shutters.” The door was “too small to admit a person walking in without stooping.” (Betsey Stockton)

The interior of each of the houses was one large room with no floors, but the “ground spread with mats.” Most of the furniture in each of the houses had arrived with the individual family in the reinforcement.

Clarissa Richards described the sleeping accommodation in her house, “Mats are fastened over and at the sides of our bed, except the front, which has a tappa curtain.” The rest of the furniture in the Richards’ House consisted of “a bed, two chairs, (one without a back,) a dozen trunks and boxes, and a couple of barrels.” Four large square trunks made a table. (Leineweber)

“Mr. R’s writing desk and the beautiful workbox presented by my beloved Cordelia. Over this table hangs a small looking glass – and on the other table (at) the other side of the window are arranged a few choice books, most of them testimonials of affection from absent friends.” (Clarissa Richards; Leineweber)

When William Richards and Charles Stewart left for Lahaina with Keōpūolani, Maria Loomis moved into one of the vacated houses. “Employed today in assisting Mrs Loomis to remove the furniture of her room into the thatched house recently occupied by Mr. Richards.”

In 1831 with Lorrin Andrews, Richards helped to build the high school at Lahainaluna on the slopes above Lahaina. In 1838 the king asked him to become a political adviser; he resigned his position with the mission and spent his time urging the improvement of the political system.

Richards was instrumental in helping to transform Hawai‘i into a modern constitutional state with a bill of rights (1839) and a constitution (1840). In 1842, he went abroad with Timoteo Haʻalilio as a diplomat seeking British, French and US acknowledgment of Hawaiian independence.

William Richards later became the Minister of Public Instruction in 1846 and worked with the legislature to make education a legal mandate.

Hawaiian Mission Houses Historic Site and Archives is in the process of reconstructing the Richards hale pili. The Hale Pili o na Mikanele is a non-traditional hale, as many activities took place here and missionaries did not separate gender activities into different buildings.

The reconstructed hale pili will not use pili grass for the covering; instead a fire-retardant thatch panel will be used (it is situated next to the oldest wood frame house in the Islands.)

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L2R Ellis, Richards & Stewart-Stockton; Frame House-Kawaiahao

Missionary Row-Chamberlain-Oct 11, 1820-TheFriend Oct 1925

Hale Pili o na Mikanele-Richards Hale-Section

Hale Pili o na Mikanele-Richards Hale-Location

Hale Pili o na Mikanele-Richards Hale-Floor Plan

July 6, 2017 by Peter T Young 1 Comment

Was There a Missionary Political Party?

“Nothing resembling political parties developed in the Islands until the reign of King David Kalākaua in 1874. Over the next 20 years, prior to the overthrow of the kingdom, they existed as relatively unstable organizations with shifting memberships, and acted as rallying points for individuals and groups opposed to or in support of the monarchy.” (Pratt & Smith)

Some suggest from then, on, there was a ‘Missionary Party’ – suggesting it was made up of missionaries, and/or their descendants. That is not true; there was no formal ‘Missionary Party’ – in fact, in part, “(Native Hawaiians) sarcastically termed Americans ‘the Missionary Party.’” (LaFeber)

“By Missionary party is not meant that the members of it are missionaries, but that they are descendants of the early missionaries who went to the islands and because of the opportunities offered them became very rich. The descendants are not missionaries, but are mostly politicians and business men.” (Honolulu Republican, September 19, 1901)

“The Anglo-Saxon has made this country; he has not only improved his own condition, but he has that of the native as well … If the Anglo-Saxon has done all this, if he has so benefitted the native race, there should be some recognition of his services at the present he is ignored, the man who has done everything for this country is slighted and put aside; his wishes are systematically opposed.”

“An attempt has been made to try and call the Anglo-Saxon party, or better the commercial and agricultural party, the Missionary party, and papers abroad have been weak enough to be taken in by the claptrap.”

“There is no ‘missionary party’ any longer, that is a thing of the past: the opposition to the present administration, the opposition to the Palace party is composed of anything but so called ‘missionary’ elements, it is made up of the hard headed, hard handed pioneers of our national industries: …”

“… all that these men want is to have their due share in the direction of affairs; bearing the burden and heat of the fight they demand, and they have a right to demand that their views should receive careful attention.” (Hawaiian Gazette, August 23, 1882)

“The Anglo Saxon race have always been a pushing race and the Americans are the most pushing of all. When Americans get the treasury and the resulting power about a dozen of them could control the world. Why is it that those islands are ruled by the smallest minority that over controlled a nation?”

“We hear considerable about the ‘missionary party.’ Now there are two meanings to the term missionary. The first missionaries went there filled with a zeal and fire to save the people; they were the cream of the Earth.”

“But they took their families with them – and missionaries are usually blessed with large families and these young men born and brought up upon the islands soon gained the confidence of the natives gained riches and became more and more arrogant as the time wore on.”

“They sought power and the natives were soon deprived of their natural rights. We are apt to condemn the fathers for the sins of the children and to this day the term missionary party is tided as a reproach.”

“The children are very different from the noble band of Christian workers who came from Boston seventy or more years ago and are wealthy, powerful and arbitrary. The whole history of the political changes of the islands is the history of the progress of these sons and daughters of missionaries and the simple natives have been so influenced and over awed that today they are strangers in their own halls of legislation.” (The Independent, Match 26, 1897)

“It is admitted on all hands that the term ‘missionaries,’ so far as the word applies to Christian missionaries, is very far from applicable or appropriate … This name may not be literally applicable …” (Letter Opinion, Daily Bulletin, September 4, 1888)

“(There is a) political weapon of the vulgar and reactionary prejudice against what is popularly but improperly termed the ‘missionary party,’ this phase of the Government’s Polynesian policy will appear in its true light as the rankest hypocrisy.” (Daily Bulletin, January 22, 1886)

The Hawaiian Islands Mission Ended in 1863

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

At its General Meeting from June 3, 1863 to July 1, 1863, the Sandwich Islands Mission of the American Board of Commissioners for Foreign Mission (ABCFM) met to discuss the future of the Mission. They formed the “Board of the Hawaiian Evangelical Association”.

“After twenty-one days of debate, the result was reached with perfect unanimity, and the Association agreed to assume the responsibility hitherto sustained by the Board. This measure was consummated by the Board in the autumn following, and those stations no longer look to the American churches for management and control.” (Missionary Papers, 1867)

In effect, “The mission has been, as such, disbanded and merged in the community.” (1863)

Control was passed to the Hawaiian Evangelical Association (which was formed in 1853); in 1959 it joined the United Church of Christ and later became known as the Hawai‘i Conference United Church of Christ.

Rufus Anderson, Foreign Secretary of the ABCFM, in his July 6, 1863 letter to Kamehameha IV notes, in part: “I may perhaps be permitted, in view of my peculiar relations to a very large body of the best friends and benefactors of this nation, not to leave without my most respectful aloha to both your Majesties.”

“The important steps lately taken in this direction are perhaps sufficiently indicated in the printed Address …. I am happy to inform your Majesty that the plan there indicated has since been adopted, and is now going into effect, — with the best influence, as I cannot doubt, upon the religious welfare of your people.”

“My visit to these Islands has impressed me, not only with the strength, but also with the beneficent and paternal character of your government. In no nation in Christendom is there greater security of person and property, or more of civil and religious liberty.”

“As to the progress of the nation in Christian civilization, I am persuaded, and shall confidently affirm on my return home, that the history of the Christian church and of nations affords nothing equal to it.”

“And now the Hawaiian Christian community is so far formed and matured, that the American Board ceases to act any longer as principal, and becomes an auxiliary,— merely affording grants in aid of the several departments of labor in building up the kingdom of Christ in these Islands, and also in the Islands of Micronesia.”

“Praying God to grant long life and prosperity to your Majesties, I am, with profound respect, Your Majesty’s obedient, humble servant, R. Anderson”

Elections and Formal Political Parties

The following list the subsequent elections, candidates and associated political parties.

Election of Lunalilo (1873) – Lunalilo vs Kalākaua
Election of Kalākaua (1874) – Kalākaua vs Queen Emma
Election of 1884 –National (Hawaiian) vs Independent (Foreign)
Election of 1886 –National (Government) vs Independent (Opposition)
Special Election of 1887 – Government (Anti-Reform) vs Reform Party
Election of 1890 –National Reform Party vs Reform Party
Election of 1892 –National Reform Party, Reform Party, Liberal Party & Native Sons of Hawaii

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July 4, 2017 by Peter T Young Leave a Comment

Independence Day

Today, Americans celebrate the anniversary of the signing of America’s Declaration of Independence.

Independence Day celebrates the adoption of the Declaration of Independence on July 4, 1776, declaring independence from the Kingdom of Great Britain.

However, the freedoms, rights and privileges we share because of this event continue to be protected by the sacrifices of many men and women across the globe; we honor and celebrate their service, as well.

At the time of the signing of the Declaration of Independence, the American Revolutionary War was already underway (1775-1783.)

Drafted by Thomas Jefferson between June 11 and June 28, 1776, the Declaration of Independence is the nation’s most cherished symbol of liberty and Jefferson’s most enduring monument.

The political philosophy of the Declaration was not new; its ideals of individual liberty had already been expressed by John Locke and the Continental philosophers.

What Jefferson did was to summarize this philosophy in “self-evident truths” and set forth a list of grievances against the King in order to justify before the world the breaking of ties between the colonies and the mother country.

Fifty-six men from each of the original 13 colonies signed the Declaration of Independence – they mutually pledged “to each other our lives, our fortunes and our sacred honor.”

Nine of the signers were immigrants, two were brothers and two were cousins. Eighteen of the signers were merchants or businessmen, 14 were farmers and four were doctors. Twenty-two were lawyers and nine were judges.

The average age of a signer was 45. Benjamin Franklin was the oldest delegate at 70; the youngest was Thomas Lynch Jr of South Carolina at 27.

The British captured five signers during the war. Edward Rutledge, Thomas Heyward and Arthur Middleton were captured at the Battle of Charleston in 1780. George Walton was wounded and captured at the Battle of Savannah; Richard Stockton was incarcerated at the hands of British Loyalists.

Eleven signers had their homes and property destroyed. Francis Lewis’s New York home was razed and his wife taken prisoner. John Hart’s farm and mills were destroyed when the British invaded New Jersey, and he died while fleeing capture.

Fifteen of the signers participated in their states’ constitutional conventions, and six – Roger Sherman, Robert Morris, Benjamin Franklin, George Clymer, James Wilson and George Reed – signed the US Constitution.

Here are some other brief Revolutionary War highlights (and some other July 4 events:)

1775
March 23 – Patrick Henry’s “Give me liberty or give me death” speech
April 18 – The rides of Paul Revere and William Davis
April 19 – Minutemen and redcoats clash at Lexington and Concord “The shot heard round the world”
June 17 – Battle of Bunker Hill (Boston) – the British drive the Americans
Throughout the year, skirmishes occurred from Canada to South Carolina

Initially, fighting was through local militias; then, the Continental Congress established (on paper) a regular army on June 14, 1775, and appointed George Washington as commander-in-chief.

The development of the Continental Army was a work in progress, and Washington used both his regulars and state militia throughout the war.

1776
January 15 – Thomas Paine’s ‘Common Sense’ challenged the authority of the British government and the royal monarchy
March 17 – the British evacuate Boston

1777
April 26 – Sybil Ludington (16 years old) rode through upstate New York to warn militia that British troops were raiding and burning Danbury, Connecticut

Ultimately, on September 3, 1783, the war ended with the signing of the Treaty of Paris. The treaty document was signed by John Adams, Benjamin Franklin and John Jay (representing the United States) and David Hartley (a member of the British Parliament representing the British Monarch, King George III).

On June 21, 1788, the US Constitution was adopted (with all states ratifying it by that time.)

John Adams, Thomas Jefferson and Charles Carroll were the longest surviving signers of the Declaration of Independence. Adams and Jefferson both died on July 4, 1826, the 50th anniversary of the Declaration of Independence; Carroll was the last signer to die – in 1832 at the age of 95.

“As is apt to be the case wherever on earth or at sea there are Americans, Independence Day was celebrated. At Honolulu, Saturday, July 4, 1818 …”

“… there was a dinner provided by Mr. Warren, at which were about twenty white men and the principal chief of the island, Bokee. There were a number of appropriate toasts drunk to American Independence. The day and evening were spent in mirth and harmony.” (Hunnewell)

On July 4, 1894, the Republic of Hawai‘i was established at Ali‘iōlani Hale; Sanford B. Dole became its first president.

July 4, 1913 – Duke Kahanamoku established three new West Coast records in swimming, winning the 50-yard, 440-yard and 220-yard races in a San Francisco regatta.

“He started in five events, won them all, established new records and, besides this, won the last lap of the relay race, which of necessity gave him another victory, though in this he was aided by his other three mates.” (San Francisco Call, July 6, 1913)

Following statehood of Hawaiʻi, the new flag of the United States of America, containing a union of 50 stars, flew for the first time at 12:01 am, July 4, 1960, when it was raised at the Fort McHenry National Monument in Baltimore, Maryland.

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Declaration of Independence

July 3, 2017 by Peter T Young Leave a Comment

Learning Western Governance

The Reverend William Richards came to Hawai‘i in 1823 as a member of the second company of missionaries sent to the Islands by the American Board of Commissioners for Foreign Missions. He was stationed at Lahaina. where he engaged in the usual multitudinous duties of the missionary of the day.

It was a time of transition. when the Hawaiian people were faced with the difficult task of adjusting themselves to changing conditions. They turned to their teachers, the American missionaries, for guidance along this intricate path.

The king and chiefs, acknowledging their own inexperience, had sought for a man of probity and some legal training who could act as their advisor in matters dealing with other nations and with foreigners within the Islands.

They asked Mr. Richards to become their teacher. chaplain and interpreter. Richards accepted this appointment, beginning his service on July 3, 1838. His resignation from the Mission as of that date was accepted by the American Board.

The classes in political economy held by Mr. Richards for the chiefs must have laid the foundation for the political reforms started soon after. Indeed. it can be said that Mr. Richards exercised a profound, though somewhat intangible, influence on Hawaii’s evolution towards a constitution form of government.

William Richards prepared a report to the mission following his first year in government service (1838-1839). Portions of the report follows:

“According to those engagements, l was to devote my time at my discretion to the instruction of the King & chiefs, as far as l could and remain at Lahaina, and do the public preaching. l was also to accompany the King to Oahu if important public business called him there.”

“As soon as the arrangements were completed, l commenced the compilation and translation of a work on political economy, following the general plan of Wayland, but consulting Lay, Newman and others, and translating considerable portions from the 1st mentioned work.”

“l also met [the] king & chiefs daily when other public business did not prevent, and as fast as l could prepare matter read it to them in the form of lectures. l endeavored to make the lectures as familiar as possible, by repeating them, and drawing the chiefs into free conversation on the subject of the Lecture.”

“They uniformly manifested a becoming interest in the school thus conducted, and took an active part in the discussion of the various topics introduced in the Lectures.”

“The Lectures themselves were mere outlines of general principles of political economy, which of course could not have been understood except by full illustration drawn from Hawaiian custom and Hawaiian circumstances.”

“The conversation frequently took so wide a range that there was abundant opportunity to refer to any and to every fault of the present system of government. But when the faults of the present system were pointed out & the chiefs felt them & then pressed me with the question, ‘Pehea la e pono ai.’ ((How will it be bettered?)”

“l have often felt that it is much easier to point out the defects of an old system than it is to devise a new one, suitable to take its place.”

“The Chiefs proposed themselves to publish the work which I have compiled, & they are to have the Copy Right & defray the expense of the publication.” (The book was known as No ke Kalaiaina.)

“All my intercourse with the king and chiefs has been of the most pleasant character, at least, I have found them uniformly ready to listen to instructions, and they have manifested a becoming wish to reform the government in those particulars where it is inconsistent with true Political Economy.”

“I have far greater fears at present that there is not sufficient skill to devise a truly wise policy than I have that the chiefs will not sanction it when devised.”

As part of this initial process, a system of laws had been written out by Boaz Mahune, who was directed by the King to conform them to the principles of Political Economy which they had learned.

(Mahune was a member of the first class at Lahainaluna Seminary, graduating in 1835 after four years there. He was considered one of the school’s most brilliant scholar and was one of the ten chosen to remain as monitors, teachers in the children’s school and assistants in translating.)

The laws were signed by Kamehameha III on June 7, 1839 and referred to as He kumu kanawai, a me ke kanawai hooponopono Waiawi, no ko Hawaii nei pae aina. 1839 (Declaration of Rights (1839). All of the above came from Richards’ report, dated May 1, 1839; HHS, 1943.

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No Ke Kalaiaina

July 2, 2017 by Peter T Young Leave a Comment

Hawaiian Patriotic League

“A Great Meeting of Makaʻāinana will be held at Palace Square, at 5 pm on this very day, July 2, 1894; to show our steadfastness in our patriotism.”

“Hawai‘i’s own Lahui, as well as the other ethnicities who are of the same mind, are invited to go in unity and show their insistence behind the Resolution that will be passed at that time.”

“Invited are the Men, the Women, and all the young people of the Hawaiian Patriotic League (Hui Aloha ‘Āina,) and all friends, to go immediately with great enthusiasm and festivity to fill the meeting with numbers of Twenty and more thousand people.

“And provided that the Marshal (Ilamuku) of the Provisional Government has approved our meeting. Therefore, we have nothing to be concerned about. Let us however maintain the peace.” (Ka Leo o ka Lahui, Buke II, Helu 974, Aoao 2. Iulai 2, 1894)

“This afternoon at five o’clock the loyal citizens of Hawaii will meet on Palace Square, and enter a solemn and earnest protest against the infamous outrage, which it is proposed to perpetuate on Wednesday—the proclaiming of a republic of filibusters, the proclamation of a constitution framed by aliens and for the sole benefit of certain classes.” (Hawaii Holomua, July 2, 1894)

“Over five thousand people gathered, among whom were all classes, all nationalities and all friends of popular government. The meeting was most orderly, and as Nawahi urged in opening the meeting, free from any undue demonstration, free from noise generally attached to a political meeting.”

“Mr JO Carter, one of the oldest and best known citizens in the country read the resolution, protesting against the so-called republic. Messrs Bush, Nawahi and Kaulia spoke to the Hawaiians in most eloquent terns, and translated the resolution which was received with tremendous cheering by the Hawaiians”. (Hawaii Holomua, July 3, 1894)

“Be it resolved, that the Hui Aloha ‘Āina and other Patriotic Leagues, together with the Loyal subjects of the Hawaiian Kingdom, in Mass Meeting assembled, representing by far the greater majority of the legitimate voters of this country …”

“… do hereby most solemnly protest against the promulgation of a new Constitution, formed without the consent and participation of the People, and we also protest against changing the form of government from the one under which we have lived peacefully and prosperously for many years.”

“And that we maintain that the will of the majority of the legitimate voters of Hawaii should be the supreme power of the land, as such power is so recognized and accepted by all the enlightened countries and by all the enlightened governments of the world.” (Daily Bulletin, July 3, 1894)

Ka Hui Hawaii Aloha ‘Āina (Hawaiian Patriotic League) was “composed of only respectable Hawaiians according to a statement made by one of its officers. Foreigners who are in sympathy with the movement can join and become honorary members only.”

“The object of this association is to preserve and maintain, by all legal and peaceful means and measures, the independent autonomy of the islands of Hawai‘i nei; and if the preservation of our independence be rendered impossible, our object shall then be to exert all peaceful and legal efforts to secure for the Hawaiian people and citizens the continuance of their civil rights.” (Hawaiian Gazette, March 21, 1893)

On September 6, 1897, the Hui Aloha ʻĀina held a mass meeting at Palace Square, which thousands of people attended; Hui President James Kaulia gave a rousing speech, saying “We, the nation (lahui) will never consent to the annexation of our lands, until the very last patriot lives.”

Following Kaulia, David Kalauokalani, President of the Hui Kālaiʻāina, explained the details of the annexation treaty to the crowd. He told them that the Republic of Hawaiʻi had agreed to give full government authority over to the United States, reserving nothing. (Hawaiʻi State Archives)

Between September 11 and October 2, 1897, Hui Aloha ʻĀina O Nā Kane and Hui Aloha ʻĀina O Nā Wahine prepared, circulated and obtained names under a petition opposing annexation with the United States.

Later, “the Woman’s Hawaiian Patriotic League and the Hawaiian Patriotic League (sent) out by special messengers to every district in the Hawaiian Islands petitions against annexation for signature by Hawaiian citizens in order that the people’s will may be accurately ascertained as a plebiscite is not at present to be permitted by the Annexation Oligarchy.” (The Independent, September 13, 1897)

Their 556-page petition totaled 21,269-names, 10,378-male and 10,891-female. Of these 16,331 adults were adults and 4,938-minors. (The petition is now stored at the US National Archives.)

(In his March 4, 1898 review and reporting on the petition, LA Thurston noted several “reasons for discrediting the petition”:
1. The petition certified that the minor petitioners are between 14 and 20 years of age; however the names of hundreds (677) noted ages under 14 years of age.
2. The ages of many petitioners who are under 14 were changed to 14 or above.
3. Many of the signatures are in the same handwriting (he called them “forgeries”.)
4. In a great number of instances, the ages are all in the same handwriting and in round numbers only.
5. The signatures of the petitioners 2 and 3 years of age were in good, round handwriting.)

A second petition, conducted by Hui Kālaiʻāina, is reported to have contained 17,000-names of people who supported the restoration of the Hawaiian monarchy (its whereabouts is unknown.)

The Hui Aloha ʻĀina held another mass meeting on October 8, 1897 and at that time decided to send delegates to Washington, DC to present the petitions to President McKinley and to the Congress. (Silva)

Four delegates, James Kaulia, David Kalauokalani, John Richardson and William Auld, went to DC on December 6 to deliver the petition; the second session of the 55th Congress opened at that time. The delegates and Queen Liliʻuokalani planned a strategy to present the petition to the Senate. (Hawaiʻi State Archives)

They chose the Queen as chair of their Washington committee. Together, they decided to present the petitions of Hui Aloha ʻĀina only, because the substance of the two sets of petitions was different. Hui Aloha ʻĀina’s was called “petition protesting annexation,” but the Hui Kālaiʻāina’s petitions called for the monarchy to be restored. (Silva)

In the end, the motion to annex needed a two-thirds majority to pass (60-votes;) only 46-Senators voted for it (down from the 58 who supported it when they arrived.) The annexation vote failed. However, the win was short-lived.

President William McKinley called for a Joint Resolution of Congress to annex the Hawaiian Islands, a process requiring only a simple majority in both houses of Congress. (In 1845, a Joint Resolution was used to admit Texas to the Union as a State; Hawaiʻi was not being annexed as a State, but rather, as a Territory.)

On May 4, 1898, nine days after the Spanish-American War began, Representative Francis G Newlands of Nevada introduced a Joint Resolution in the House of Representatives to annex the Hawaiian Islands to the United States.

The House approved the Joint Resolution on June 15, 1898 by a vote of 209 to 91; the Senate approved the resolution on July 6 by a vote of 42 to 21, with 26 senators abstaining. (umn-edu)

House Joint Resolution 259, 55th Congress, 2nd session, known as the “Newlands Resolution,” passed Congress and was signed into law by President McKinley on July 7, 1898; the US flag was hoisted over Hawaiʻi on August 12, 1898.

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RG46 Records of the US Senate Committee on Foreign Relations 5/28/1897 – 2/18/1899 SEN55A-J11.2 Hawaii Anti-annexation Petition 1897 Folder 01 Men 001-119

Petition_Against_Annexation-claimed forgery (same writing style for several signatures-as well as for younger signers)

RG46 Records of the US Senate Committee on Foreign Relations 5/28/1897 – 2/18/1899 SEN55A-J11.2 Hawaii Anti-annexation Petition 1897 Folder 04 women 001-124

RG46 Records of the US Senate Committee on Foreign Relations 5/28/1897 – 2/18/1899 SEN55A-J11.2 Hawaii Anti-annexation Petition 1897 Folder 01 Men 001-119

Hui_Aloha_ʻĀina_o_Na_Kane

Hui_Aloha_ʻĀina_o_Na_Wahine

Anti-Annexation_Meeting in Hilo-(hawaii-edu)