The Illegal Overthrow of the Hawaiian Kingdom and the Struggle for Hawai‘I’S Water Resources Ikaika Lowe University of Hawaiʻi at Mānoa
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Mānoa Horizons Volume 3 | Issue 1 Article 4 11-15-2018 The Lāhui Strikes Back: The Illegal Overthrow of the Hawaiian Kingdom and the Struggle for Hawai‘i’s Water Resources Ikaika Lowe University of Hawaiʻi at Mānoa Follow this and additional works at: https://kahualike.manoa.hawaii.edu/horizons Part of the Indigenous Studies Commons Recommended Citation Lowe, Ikaika (2018) "The Lāhui Strikes Back: The Illegal Overthrow of the Hawaiian Kingdom and the Struggle for Hawai‘i’s Water Resources," Mānoa Horizons: Vol. 3 : Iss. 1 , Article 4. Available at: https://kahualike.manoa.hawaii.edu/horizons/vol3/iss1/4 This Article is brought to you for free and open access by Kahualike. It has been accepted for inclusion in Mānoa Horizons by an authorized editor of Kahualike. For more information, please contact [email protected]. The Lāhui Strikes Back The Illegal Overthrow of the Hawaiian Kingdom and the Struggle for Hawai‘i’s Water Resources Ikaika Lowe The Native Hawaiian Student Services Mentor: Kamana Beamer “If we are ever to have peace and annexation the first thing to do is obliterate the past.”1 These words were said by Samuel Damon who assisted in the 1893 Illegal Overthrow of the Hawaiian Kingdom. The Overthrow was a turning point in history, not just for Kānaka ‘Ōiwi or Hawaiians, but also the management of water in the islands. In this paper I will analyze a few key ways the illegal overthrow of the Hawaiian Kingdom enabled the sugar plantation industries to acquire and control vast amounts of Hawai‘i’s water resources. I begin this conversation by looking at the relationship water has with Kānaka ‘Ōiwi and how water was managed during the pre-arrival of Captain James Cook. I will also analyze a few of the laws that the Hawaiian Kingdom passed towards the management of water, then look at the brief history of how the sugar plantations were financed and managed in the early years towards the latter half of the 19th century. Sta- tistics of water usage pre and post overthrow will be used, with a short history of the water ditch systems that were used to transport water to the sugar plantations. I will then end it with an analysis of the laws during the Provisional Government, Republic of Hawai‘i and Territory of Hawai‘i that dealt with water management that enabled the accumula- tion of power within the sugar industry by a small group of corporations. n the Hawaiian language, the word wai means water, the who lived in the most isolated place in the world to regard wa- Iword for waiwai means value, wealth or importance. Kānāwai ter in such high importance. Water is also viewed as a kino lau2 means law or regulations. All these important words have the or the embodiment of a god, in this case the god Kāne3. There word wai within them, thus it would make sense for a people 2 Mary Kawena Pukui and Samuel Elbert, Hawaiian Dictionary (Honolulu: University of Hawaii Press, 1987), 153, “Many forms 1 Damon, Correspondence, November 26, 1895. Series 424, vol. taken by a supernatural body.” 4, Council of State, Hawai‘i State Archives, Honolulu. 3 Ibid, 128, “The leading of the four great Hawaiian gods.” This paper was part of a research mentorship project that was conducted out of Native Hawaiian Student Services as part of the ‘Ōiwi Undergraduate research fellowship. I want to say Mahalo to Kumu Kamana Beamers mentorship, ‘Ilima Long, The NHSS Crew & The Hawai‘i State Archives for the help and support. Mānoa Horizons, Vol. 3, 2018, pp. 13–20 Copyright © 2018 by the University of Hawai‘i at Mānoa 13 Manoa Horizons 3.indb 13 10/11/2018 11:19:51 AM 14 Mānoa Horizons Vol. 3, Fall 2018 are 400,000 gods4 in the Hawaiian pantheon. Every plant and ahupua‘a12, or ‘ili13. The konohiki or land manager of each area animal are an embodiment of a god. So are clouds, rain, the would subdivide the water amongst the people for food culti- movement of lava, the currents of ocean and air. The kānaka vation. The number of people who worked the ‘auwai or land ‘Ōiwi5 or Hawaiian world view comes from the great cosmo- determined the quantity of water given. When it was someone’s gonic genealogy known as the Kumulipo. Papa6 and Wākea7 time in the water rotation they would go with the luna wai, a who are both gods give birth to the Hawaiian islands, after- superintendent to the water head or dam to see what the condi- wards Wākea then has a child with Ho‘ohokūkalani.8 It was tion of it was. It was his job to clear any obstructions that might stillborn, but where it’s grave was, the first taro plant grew. harm the flow of water and fix and damages to the main ‘auwai They then had a second child that was named Hāloa, and he and dam. If not, then that person would not get any rights to became the first human or ‘ōiwi born in these islands. This the water until he finishes his obligations. This concept also relationship between ‘ōiwi, taro and these islands show a fa- goes to any family or individual who doesn’t come to the ‘auwai milial connection between the oldest-youngest siblings. It also cleanings or dam repairs.14 Water is the most precious resource shows a kuleana or cultural obligation for ‘ōiwi to mālama the in an island society and breaking the rules to regulate water can resources in these islands and in this case, water. lead to heavy consequences. If someone was caught breaking a In traditional times the, “inalienable title to water rights dam, that person was to, “. be slain by the shareholders of that in relation to land use is a conception that had no place in old dam, and his body put in the breach he had made, as a tempo- Hawaiian thinking . Water, whether for irrigation, for drink- rary stopgap, thus serving as a warning to others who might be ing, or other domestic purposes, was something that ‘belonged’ inclined to act similarly.”15 to Kāneikawaiola . The ali‘i or chiefs in old Hawaiian thinking We have seen the relationship that water has to ‘ōiwi and and practice did not exercise personal dominion, but channeled how it was managed in traditional times and now move into dominion. In other words, they were a trustee.”9 The manage- looking at some of the laws that were passed during the time ment of water was used mostly for taro, which is the staple crop of Hawaiian Kingdom in relation to wai. and grown in wetland and dryland areas. Wetland kalo were Twenty-one years after King Kamehameha the First grown in a lo‘i10, that was fed through an ‘auwai or water course had united all the islands under one government the Hawai- that diverted water from the mainstream that generally went ian Kingdom in 1840 drafted its first written constitution or from mauka to makai, which fed water to the lo‘i, that eventu- “Kūmū Kānāwai” that paid attention to the importance of wai. ally returned back into the main stream. The management of It stated the origins of the Hawaiian kingdom and the princi- the ‘auwai was done under the authority of the konohiki11 in a ples founded by it were, that Kamehameha I was the founder of the Kingdom, and all the resources within it, “it was not his 4 David Malo, Hawaiian Antiquites: Mo‘olelo Hawai‘i, (Bishop own private property. It belonged to the chiefs and people in Museum Press: Honolulu, 1951), 85. common, of whom Kamehameha I was the head, and had the 5 Jonothan Kamakawiwa‘ole Osorio, “What Kine Hawaiian Are management of the landed property,”16 such as a trustee. As You?,”A Mo’olelo about Nationhood, Race, History, and the Con- water is one of those resources, it is not owned by anyone, not temporary Sovereignty Movement in Hawai‘i, The Contemporary even the king, but shared amongst the citizens of the Kingdom Pacific, 13.2 (2001) 359–379, “Some people insist that Hawaiian and was managed by the king for the betterment of all. As we denotes mere residence rather than ancestry, like Californian or Texan. Others insist that whether we are called Hawaiian, Kanaka Maoli, or ‘Oiwi, we are referring to the Native people of Hawai‘i.” 12 Lorenz Gonschor and Kamanamaikalani Beamer, “Toward 6 Lilikalā Kame‘eleihiwa, Native Land and Foreign Desires: Pehea an Inventory of Ahupua‘a in the Hawaiian Kingdom: A survey Lā E Pono Ai?, (Honolulu: Bishop Museum Press: 1992), 23–24, of Nineteenth and early Twentieth-Century Cartographic and Ar- “Skyfather.” chival Records of the Island of Hawai‘i,” The Hawaiian Journal of 7 Ibid., “Earth Mother.” History, Vol. 48 (2014): 79, “Culturally appropriate, ecologically 8 Ibid., “Star mother or the one who generates stars in the sky.” aligned and place specific unit with access to diverse resources.” 9 E.S. Craighill Handy and Elizabeth Handy with the collabora- An example is the ahupua‘a of Kāne‘ohe on the east side of O‘ahu. tion of Mary Kawena Pukui, Native planters in old Hawaii: their life, 13 David Malo, Hawaiian Antiquites: Mo‘olelo Hawai‘i, 16, “An lore, and environment, (Bishop Museum Press: Honolulu, 1972). ahupua‘a was then divided up into smaller pieces such as ‘ili.” An 10 Mary Kawena Pukui and Samuel Elbert, Hawaiian Dictionary example is the ‘ili of Pālolo, that is within the ahupua‘a of Waikīkī (Honolulu: University of Hawaii Press, 1987), 209, “Irrigated ter- on O‘ahu.