Three kinds of maʻi exist in traditional Hawaiian thought: sickness of the body, sickness from external forces, and sickness from within the ʻohana. Lāʻau lapaʻau addresses all three, not just the physical symptoms.
On a visit to Waimānalo Health Center on Oʻahu, you can find something unusual in a modern medical clinic: a practitioner of lāʻau lapaʻau working alongside a family doctor. This integration of traditional Hawaiian plant medicine into a Western healthcare setting is not a novelty act. It represents a revival that has been building since the Hawaiian cultural renaissance of the 1970s, when Native Hawaiians began systematically recovering ʻike kupuna (ancestral knowledge) that had been suppressed or lost after the overthrow of the Hawaiian Kingdom in 1893.
Lāʻau lapaʻau is often translated as “herbal medicine,” but the phrase carries more weight than that English term suggests. The word lāʻau means plants or trees, and lapaʻau means treatment or healing. Together, they describe a system in which plants are gathered with specific prayers, prepared with intention, and administered to heal not just the body but the mind and spirit as well. For travelers curious about Hawaiian culture beyond the luʻau, understanding lāʻau lapaʻau offers a window into a worldview where health, land, and community are inseparable.
Lāʻau lapaʻau is a living, evolving practice — not a museum piece. It blends ancestral knowledge with contemporary healthcare, and its revival is one of the most significant developments in Native Hawaiian cultural resurgence. But it is not something you can simply “try” on a vacation; meaningful engagement requires respect for the protocols and the people who carry this knowledge.
Several plants form the core of lāʻau lapaʻau practice. The table below lists some of the most commonly used, but practitioners emphasize that the same plant can be used differently depending on the patient, the season, and the specific ailment.
| Hawaiian Name | Common Name | Key Uses | How Used |
|---|---|---|---|
| ʻAwa | Kava | Calms the nervous system, relieves anxiety, supports kidney health | Drunk as a beverage, prepared from the root |
| ʻŌlena | Turmeric | Anti-inflammatory, treats ear infections, digestive aid | Teas, salves, poultices |
| Māmaki | Hawaiian nettle | Digestive support, balances blood pressure, strengthens immunity | Brewed as tea |
| Naupaka | Naupaka | Soothes sunburns, reduces pain | Applied topically |
| Kukui | Candlenut | Softens skin, prevents dryness | Oil rubbed on skin |
| ʻAwapuhi Kuahiwi | Wild ginger | Treats skin irritations, respiratory issues | Salves, teas |
Note: This list is not exhaustive, and the same plant may be prepared differently by different practitioners. The information above is drawn from community knowledge shared through Hawaiian plant medicine resources.
The Roots of Lāʻau Lapaʻau: Origin Stories and Philosophy
Hawaiian oral tradition traces the origins of lāʻau lapaʻau to a figure named Lonopūhā. According to the stories, Lonopūhā was the first to practice healing with plants in Hawaiʻi. The story goes that Lono — the name itself connected to the god of fertility and agriculture — stabbed himself in the foot and learned healing arts from the person who treated him. Accounts differ on who that teacher was: some name the god Kāne, others name Kamakanuiʻāhaʻilono, a figure described as either a god or a kahuna (expert). The name Lonopūhā itself refers to the injury — “pūhā” means an open sore or swollen area with pus. This variation in the story is not a contradiction; it reflects the living, oral nature of Hawaiian knowledge transmission, where different lineages and islands preserve distinct versions.
Lonopūhā was also called a kahuna hāhā, a healer who diagnosed illness by feeling the patient’s body with the fingertips. This diagnostic method, combined with plant-based remedies and prayer, formed the core of early lāʻau lapaʻau practice. The healing gods Kū and Hina are still invoked by practitioners today when gathering plants, and the preparation of remedies is always accompanied by pule (prayer) and oli (chant).
The philosophy underlying lāʻau lapaʻau is holistic in a way that goes beyond the standard Western use of that word. Sickness, in this framework, falls into three categories: maʻi of the body (physical ailments), maʻi from external forces (gods, spirits, or curses), and maʻi from within the ʻohana (hurt feelings, family quarrels, unresolved conflict). If a plant-based remedy does not cure the patient, the practitioner looks to the other two categories. This tripartite diagnostic system is still debated among contemporary practitioners — some emphasize the spiritual dimensions more than others, and there is no single orthodoxy. What is consistent across all lineages, however, is the belief that healing cannot happen in isolation from community and environment.
The Pharmacy of the ʻĀina: Key Medicinal Plants
The plants used in lāʻau lapaʻau are not simply “natural remedies” in the Western sense. Each plant carries both medicinal and spiritual energy, and the act of gathering is itself a ritual. Practitioners approach a plant with a loving heart, because negative thoughts are believed to transfer into the plant. A specific pule is said before any cutting or harvesting. The example recorded for treating an eye condition begins with a request to Kāneikapōpolo, the deity associated with that plant, and recites the plant’s growth stages — from root to fruit — asking that healing power be granted for the patient.
Beyond the well-known ʻawa (kava) and ʻōlena (turmeric), the Hawaiian pharmacopoeia includes plants like pōpolo (used for respiratory issues), the bark of the ʻulu (breadfruit) tree, and the leaves of the māmaki shrub. Each plant is used in its entirety or in part — roots, stems, flowers, leaves, seeds, bark, and fruit — depending on the condition. A practitioner may use the same plant in different ways for different patients, adjusting the preparation based on the patient’s age, constitution, and the nature of the illness.
If you attend a community workshop on lāʻau lapaʻau — offered by organizations like the Maʻiola Services program at Waimānalo Health Center — bring a notebook and a small offering. It is customary to approach with humility and gratitude. A simple gift of fruit or a respectful donation to the program is appropriate. Photography is often restricted, so ask before taking any pictures.
For those interested in documenting their learning journey, a compact and reliable camera can help capture the landscapes and plant details that are central to understanding the practice. The DJI Mini 4K offers a 3-axis gimbal for stable video and 4K resolution, making it easy to record the ʻāina (land) where these plants grow without disturbing the environment. Its under-249g weight means no registration is needed, and the GPS return-to-home function provides peace of mind when flying in remote areas.
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The Healer’s Path: Training, Protocol, and Diagnosis
Becoming a kahuna lāʻau lapaʻau — an expert healer — is not a matter of reading a book or taking a weekend course. Traditionally, practitioners were chosen and trained young by an experienced kahuna, and the training could last up to twenty years. It included learning which plants to gather, when and how to gather them, which pule to offer, and how to perform the rituals that accompany treatment. The relationship between teacher and student was, and still is, familial and deeply personal.
One specialized role within this system is the kahuna lāʻau kāhea, a bone setter. To graduate, a kahuna lāʻau kāhea must break and then perfectly set a bone — on a family member. This requirement underscores the level of trust and skill expected of a healer. It is a stark reminder that lāʻau lapaʻau is not a casual or experimental practice.
A common misconception is that lāʻau lapaʻau is simply “Hawaiian herbal medicine” — a set of plant-based remedies that can be extracted and used independently. In reality, the plants are inseparable from the prayers, the protocols, and the relationship between healer and patient. Taking a Hawaiian plant and using it without the accompanying spiritual framework is not lāʻau lapaʻau; it is just using a plant. The practice is a system, not a collection of ingredients.
Diagnosis in lāʻau lapaʻau is also different from a Western medical exam. The kahuna lāʻau lapaʻau considers the patient’s family history, lifestyle, diet, emotional state, and relationships. The three categories of maʻi mean that a physical symptom might be traced to a family conflict or a spiritual imbalance. Treatment might involve the offending plant remedy, but it might also require hoʻoponopono (a process of reconciliation and forgiveness) or a ritual to address external forces. This integrated approach is one of the aspects that makes lāʻau lapaʻau difficult to study within a purely biomedical framework.
Context and Comparison: Lāʻau Lapaʻau and Western Medicine
The relationship between lāʻau lapaʻau and Western medicine in Hawaiʻi is complex. The 1970s cultural renaissance brought renewed interest in traditional practices, and since then, some clinics have begun integrating the two systems. Maʻiola Services at Waimānalo Health Center is one of the most visible examples, offering lāʻau lapaʻau, lomilomi massage, and hoʻoponopono alongside standard medical care. AlohaCare, a health insurance provider in Hawaiʻi, covers lomilomi massage, which signals a growing institutional recognition of indigenous healing practices.
| Attribute | Lāʻau Lapaʻau | Western Biomedical Approach |
|---|---|---|
| View of illness | Three categories: physical, external forces, ʻohana-related | Predominantly biological/pathophysiological |
| Diagnostic method | Physical palpation (hāhā), patient history, family context, spiritual assessment | Lab tests, imaging, clinical examination |
| Role of prayer | Central — pule and oli accompany gathering, preparation, and treatment | Generally absent from clinical practice |
| Practitioner training | Apprenticeship with a kahuna, up to 20 years | Medical school, residency, board certification |
| Treatment scope | Mind, body, spirit, family relationships, environment | Primarily physical symptoms and disease |
| Institutional status | Recognized but not universally integrated; covered by some insurers | Dominant, legally regulated, widely covered |
The comparison is not meant to suggest that one system is superior. Rather, it highlights the different assumptions each system makes about what causes illness and what counts as healing. Lāʻau lapaʻau works within a framework where health is relational — between people, between people and the land, between people and the divine. Western medicine, at its most effective, treats the body with precision but often has less to say about the social and spiritual dimensions of sickness.
- Lāʻau lapaʻau is a holistic healing system rooted in ancestral knowledge, prayer, and a three-part diagnostic framework.
- Revitalization since the 1970s has led to integration with Western medicine in clinics like Maʻiola Services, but the practice remains community-based and relationship-centered.
- Engaging with lāʻau lapaʻau as a visitor requires humility, protocol, and an understanding that the plants are inseparable from the spiritual and cultural context.
Questions Readers Ask About Lāʻau Lapaʻau
Can I try lāʻau lapaʻau during a short trip to Hawaiʻi?
You can attend a community workshop or visit an integrative clinic like Maʻiola Services, but a single session is not the same as receiving treatment from a kahuna. Think of it as an introduction, not a full experience. Look for workshops led by respected kumu who frame the practice in its cultural context.
Is lāʻau lapaʻau the same as using Hawaiian plants for medicine?
No. The plants are only one part of the system. Without the prayers, protocols, and relationship between healer and patient, using a Hawaiian plant is not lāʻau lapaʻau. The practice is defined by its holistic framework, not by the ingredients.
Are there any risks associated with lāʻau lapaʻau?
Some plants used in lāʻau lapaʻau can be toxic if prepared incorrectly or taken in the wrong dosage. Practitioners train for years to learn proper preparation and administration. Self-medicating with Hawaiian plants without guidance from a trained kahuna is not recommended and can be dangerous.
How is lāʻau lapaʻau regulated in Hawaiʻi today?
There is no single regulatory body for lāʻau lapaʻau practitioners. Some work within licensed healthcare settings like Waimānalo Health Center, while others practice independently through community networks. The lack of formal regulation is a point of ongoing discussion among practitioners and advocates who want to protect the practice from exploitation while keeping it accessible.
Can non-Hawaiians learn lāʻau lapaʻau?
Attending a workshop or educational program is welcome, but becoming a practitioner traditionally requires a long-term relationship with a kahuna and a commitment to the community. Outsiders are often encouraged to learn about the practice as a way of understanding Hawaiian culture, but the expectation is that they will approach it with respect, not appropriation.
Healing as a Relationship with the Land
Lāʻau lapaʻau is, at its core, a practice of reciprocity. The healer does not simply take from the ʻāina — they give back through prayer, stewardship, and the passing on of knowledge. The plants themselves are treated as beings with agency, not as resources to be extracted. For anyone interested in Hawaiian culture, the practice offers a powerful counterpoint to the idea that tradition is static. It is evolving, contested, and deeply alive. To understand it is to understand something about how a people maintain their relationship with a place across generations of change.
For more on the deeper values that shape Hawaiian cultural practices, read our guide to beyond luaus: discovering the authentic spirit of Hawaiian hospitality.
Sources and further reading
Support Local Hawaii. “Hawaiian Plant Medicine.” 2025. 🔗
Kumukahi. “Lāʻau Lapaʻau.” 🔗
Waimānalo Health Center. “Maʻiola Services.” 🔗
Related reading on IslandHopperGuides
Heiau: Stepping Back in Time to Explore Sacred Hawaiian Temples — The spiritual landscape of Hawaiʻi extends beyond plants to the stone platforms where healing and ceremony took place.
Hawaiian Storytelling: Passing Down Legends and Wisdom Through Generations — Oral tradition is the vessel that carries ʻike kupuna, including the knowledge of lāʻau lapaʻau.
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