The Spinka chassidim apparently have a custom to make kiddish on Hoshanah Rabbah. They originate from Romania. Here is a link from a Spinka kiddish from this year... http://youtu.be/D8fLdoT67yE
Looking a little further, in the siddur of Rabbi Shabbtai of Rashkov for the Regalim, there is a unique kavanah for each of the seven days to be made for the blessing of "leishev b'Sukkah". This is said at the meal. It doesn't offer a proof of making a kiddish like for Yom Tov. But clearly indicates that a meal that is distinct to that day is made.
Regarding the minhag of Spinka as it relates both to Sukkot and Hoshannah Rabbah, it can be found in Sefer Eish Tamid which was written by the 2nd Rebbe of Spinka, Admor Yitzchok Isaac Weiss, the author of Chakal Yitzchok. There in chapter 60, pg 343:4-5, chapter 62, pg 346:2 and chapter 63:352:14, it says that for all the days of the chag after the first day of the Yom Tov, they do not make the blessing of "leishev b'Sukkah" except for 15 times corresponding to the 15 required meals. It explains that this is to fulfill the required obligation to eat 14 meals according to the view of the Tanna Kama, Rabbi Eliezer in the Mishnah in Sukkah 27a.
The details of "seudah kavuah", the fixed obligatory meal of the festival mean bread, wine and meat. This follows the explanation of Rambam in Sefer HaMitzvot, positive mitzvot, mitzvah 54 which says that the concept of rejoicing in your festival, one of the specific commandments for Sukkot, is to eat meat and drink wine. This is also brought in Sefer Ta'amei HaMinhagim v'Makorei HaDinim, pg 345:787. It explains that the concept of dwelling in the sukkah means eating and drinking. According to many, it is more mehuddar to say the blessing of "leishev b'Sukkah" over a cup of wine and to say it standing.
But all this doesn't distinguish Hoshannah Rabbah. The minhag of Spinka regarding the meals applies to all the days.
Sefer Ta'amei HaMinhagim v'Makorei HaDinim, pg 354, sief 811:11-12 compares Hoshannah Rabbah to both Shabbat, being the 7th day and to Yom Kippur, in that it is the completion of the cycle that began from Rosh Chodesh Elul. This is alluded to in the actual word הושענא. The salvation occurs at the completion of the 51 day cycle from the first day of Rosh Chodesh Elul through Hoshannah Rabbah.
Similarly, the Avudarham, Tefillat Sukkah, beginning with the words, "And on the 5th day of chol hamoed, which is Hoshannah Rabbah", it explains that there are those who have the custom to add the Yotzer of Shabbat, and the kedushah of Musaph Shabbat to the Hoshannah Rabbah prayers like is done for Yom Tov even though it is chol hamoed. The Avudarham says the minhag is to think of Hoshannah Rabbah like a Yom Tov and like the sealing of Yom Kippur. This idea is also brought in Pri Megadim 664 and is discussed by the Levush to the same siman (664, sief 1). This same practice is also brought in Sefer Tzedah l'Derech, Ma'amar 4, K'lal 6, chapter 9. And the additions outlined by the Avudarham are also what is specified in the minhagim of Spinka.