Healers & Herbalists: Exploring Traditional Hawaiian Medicine (Lā’au Lapa’au)

In the pre-dawn darkness of Puna, a healer named Robert would begin his day not with a checklist of symptoms, but with a prayer. He was a master of Lāʻau Lapaʻau, trained by his mother Kalama Kahookaulana Keliʻihoʻomalu and his uncle Ula Konanui, and his practice treated everything from appendicitis to broken bones, fevers, diabetes, and infections. The journey into the forest was silent. He asked permission from the land and took only what was needed. This wasn’t a quaint folk remedy; it was a rigorous, spiritually-grounded medical system that has sustained families in Hawaiʻi for centuries.

When most visitors think of Hawaiian culture, they picture hula, surfing, or a luau. But what about the sophisticated system of herbal medicine that predates Western contact by generations? Lāʻau Lapaʻau (literally “healing medicine”) is a complete medical framework that recognizes three distinct kinds of sickness: those of the body, those caused by external forces (gods, spirits, or curses), and those rooted within the ʻohana (family) through emotional discord or broken relationships. This article explores what this practice actually involves, how it works, and why it remains relevant today — whether you’re researching before a visit, curious about indigenous medical systems, or simply looking to understand Hawaiʻi beyond the postcards.

Quick Reference: Key Concepts in Lāʻau Lapaʻau

Where the Practice Began: The Healers of Waikīkī

The origins of Lāʻau Lapaʻau are not neatly dated, but one of the most famous stories involves four healers — Kapaemāhū, Kahaloa, Kapuni, and Kinohi — who were said to have transferred their healing powers into stones and islets in Waikīkī. These stones remain today, though their exact location and the full story are still debated among historians and cultural practitioners. What is clear is that the practice was never a single, centralized system. Different families and regions developed their own knowledge, passed down orally and through direct apprenticeship.

Training to become a kahuna lāʻau lapaʻau was not a casual pursuit. Healers were often handpicked from a young age and trained for up to twenty years. The knowledge was not written down in a manual; it was lived, observed, and practiced under the guidance of a master. This means that much of what is known today comes from oral histories and the work of families who maintained the tradition through generations of disruption, including the overthrow of the Hawaiian monarchy and the suppression of Hawaiian language and culture.

How Healing Works: The Three Sicknesses

Lāʻau Lapaʻau does not treat all illness as biological malfunction. The system recognizes three categories of sickness, and the treatment depends on which category is involved. The first is straightforward physical illness — a broken bone, a fever, an infection. The second involves external forces: gods, spirits, or curses that affect a person’s well-being. The third is rooted in the ʻohana — emotional discord, broken relationships, or unresolved conflict within the family. A healer must diagnose which category is at play before selecting a treatment.

The gathering process itself is a ritual. Healers like Robert would begin around 3–4 AM with a prayer to set intention and ask Ke Akua (God) for guidance. The journey into the forest or fields was silent. Permission was asked from the land, and only what was needed was taken. Harvesting was done unseen to maintain sanctity, with continuous prayer to infuse divine intention. This is not a quick trip to the garden — it is a spiritual practice that demands discipline and reverence.

Common Plants and Their Uses

The range of plants used in Lāʻau Lapaʻau is broad, and each has specific applications. Here are some of the most commonly cited examples, though it is important to note that knowledge of these plants is often family-specific and regional — what works in one area may not be used the same way elsewhere.

How the Tradition Differs Across the Islands

Lāʻau Lapaʻau is not a uniform practice. Different islands, regions, and families have their own specific knowledge, plants, and protocols. For example, ʻalaea clay from Kauaʻi is particularly prized for its mineral content, while the kukui nut is used differently in coastal versus upland areas. The healer Robert, trained in Lower Puna, had knowledge specific to that volcanic region — the plants that grow there are not the same as those on the dry leeward side of Oʻahu or the wet slopes of Kauaʻi.

Another layer of variation is generational. The overthrow of the Hawaiian monarchy in 1893 and the subsequent ban on Hawaiian language in schools disrupted the transmission of knowledge. Some families lost their lineages entirely. Others maintained them in secret. Today, there is a resurgence of interest, but the knowledge is often fragmented. Some practitioners are working to document and revive practices, while others argue that the knowledge should remain oral and family-based to preserve its integrity.

Questions Readers Ask

Is Lāʻau Lapaʻau still practiced today?

Yes, though often quietly. Families like Robert’s in Puna continue the tradition, and there are practitioners on several islands. However, the knowledge is not widely advertised, and finding a qualified healer usually requires connection to the local community.

Can I try Lāʻau Lapaʻau as a visitor?

It is not recommended to self-treat using information from articles or websites. The remedies are specific to individual diagnoses, and the protocols for gathering and preparation are strict. If you are interested, seek out educational programs at cultural centers or botanical gardens rather than attempting to harvest or prepare medicines yourself.

Is Lāʻau Lapaʻau the same as “Hawaiian herbalism”?

No. The term “herbalism” implies a focus on plants as chemical agents. Lāʻau Lapaʻau includes plants, but also prayer, diagnosis of spiritual and emotional causes, and a relationship with the land that is not captured by the word “herbal.”

What is the controversy around sharing this knowledge?

Some practitioners believe the knowledge should remain within families and not be published or commercialized. Others see documentation as a way to preserve it for future generations. This is an ongoing debate within the Hawaiian community, and there is no single right answer.

Are there any books I can read?

Several books exist, but be cautious about their sources. Look for works by Native Hawaiian authors or those endorsed by cultural practitioners. A good starting point is “Hawaiian Herbal Medicine” by June Gutmanis, though it should be understood as a historical survey, not a guide for self-treatment.

What Lāʻau Lapaʻau Reveals About Healing

Lāʻau Lapaʻau challenges the assumption that medicine is only about chemistry and biology. It insists that healing is also about relationship — with the land, with the divine, with your family, and with yourself. The practice does not separate the physical from the spiritual or the individual from the community. In a world where healthcare is increasingly fragmented and impersonal, that holistic vision is not just interesting — it is a reminder of what medicine can be when it is rooted in place and purpose.

For more on how Hawaiian culture connects spirituality and the natural world, read our guide to Imi Haku: A Journey into Hawaiian Spirituality and Connection to the Land.

Sources and further reading

Kumukahi. “Lāʻau Lapaʻau.” 🔗

Koko Momi. “Lāʻau Lapaʻau: Hawaiian Herbal Medicine and Healing.” 2025. 🔗

Related reading on IslandHopperGuides

Native Plants: The Heart of Hawaiian Healing — A closer look at the specific plants used in traditional practices and their ecological significance.

Hawaiian Storytelling: Passing Down Culture Through Oral Tradition — How oral transmission preserved knowledge like Lāʻau Lapaʻau through generations.

From Kapu to Democracy: How Hawaiʻi’s Monarchy Shaped Modern Society — The historical context that shaped and disrupted traditional practices.