KeOlaMagazine.com | January - February 2021
Aunty Aloha, surrounded by her family’s wahine. Back row: daughter Kihei, granddaughter Alexus; middle row: daughter Shanna, Aunty Aloha, granddaughter Kihei Ilima, daughter Kuÿulei; front row: daughter Mamo. photo courtesy of the Bezilla ÿohana
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Today’s ho‘oponopono is based on an ancient practice of healing illness and restoring family harmony. When there’s an issue, a facilitator is called in to help, using prayer, guided conversation, acceptance of responsibility, and making amends. Modern practice may look different from its ancient ancestor, but the basic elements are essentially the same: Opening pule (prayer). ‘Oia‘i‘o (the very spirit of truth). Leaders call on everyone, including themselves, to look first within, and then share as openly and truthfully as possible. Kūkulu kumuhana (pooling of strengths). State the problem to be solved, concentrate thoughts on one person or one problem. Mahiki (to pry or peel off). Stripping away the layers of a problem, like peeling an onion. Identifying hala (cord that binds an offender to a victim) and hihia (entanglement, web of hala knots that may bind the whole family). Ho‘omalu (complete silence), a pause called by the leader to let things settle before continuing. Mihi (repentance). Honest confession(s) to God, aumakua, and each other. Kala (loosen or untie). Release the strings of blame. Make restitution or arrange to do so. “Ke kala aku nei ‘au ia ‘oe a pela noho‘i ‘au e kala ia mai ai,” (“I unbind you from the fault, and thus may also be unbound from it.”) Closing pule. Pani (ritual bit of food). In the past, families would sacrifice a pig or a chicken. Today, they have a meal together.**