Nānā I Ke Kumu, Helu ʻEkolu (Volume III)
Nānā I Ke Kumu, Helu ʻEkolu, published by LT, is the third volume in a series of seminal publications first published by Hui Hānai in the early 1970s.
The contributors of this volume include authors Lynette Paglinawan, Likeke Paglinawan, Dennis Kauahi, Kalei Kanuha, and artist Īmaikalani Kalahele who are collectively carrying forward the ʻike of kūpuna such as Tūtū Mary Kawena Pukuʻi and Aunty Malia Craver.
"Nānā i ke Kumu, Helu ʻEkolu is our gentle reminder from kūpuna, of what we should never forget, knowledge seated in our naʻau. Hawaiian ways, nohona hawaiʻi, that affirm our place in this place. He Hawaiʻi au, mau a mau."
Maile Meyer, Nā Mea Hawaiʻi/Native Books Inc.
“The book is intended for Hawaiian families, and those who work closely with Hawaiian families and communities, and underscores that the integration of Hawaiian and Western ways is both possible and essential for the health and wellbeing of families today, both in the islands and around the world. Most importantly, this volume sets forth the tradition and practice of hoʻoponopono as a distinctly Hawaiian tradition of healing that engages family members in setting things right and has the ability to restore balanced interpersonal relations.”
Barbara Pope, Barbara Pope Book Design
The artwork below is unique to the series. For the first time, Nānā I Ke Kumu contains artwork and poetry. We hope they evoke and activate a deeper memory and meaning for you.
The books are available at Nā Mea Hawaiʻi/Native Books Inc., UH Press, and several colleges throughout the UH System such as UH Hilo, UH Maui, Kauaʻi CC, and UH Mānoa.
Virtual Book Launch
Nānā I Ke Kumu, Helu ʻEkolu authors Lynette Paglinawan, Dennis Kauahi, Kalei Kanuha and artist Imaikalani Kalahele, who are collectively carrying forward the ʻike of kūpuna such as Tūtū Mary Kawena Pukuʻi, Aunty Malia Craver, and Uncle Likeke Paglinawan participated at LT's virtual book launch. Trustee Patrick Yim honored us with the opening haʻi ʻōlelo from LT. The following are excerpts from the launch.
Length: 2 minutes 6 seconds
A greeting from the Trustees of LT, offered by Trustee, Judge Patrick Yim
Length: 3 minutes 19 seconds
Poems and Images
For the first time, Nānā I Ke Kumu contains artwork and with each image is a companion poem, perhaps as description of the art; perhaps to evoke and activate a deeper memory and meaning.
Imaikalani Kalahele is a Native Hawaiian artist, activist, scholar, and practitioner of Hawaiian culture who “lives” and works in his mountain studio in upper Kalihi valley. As a child, Imai was a beneficiary of Liliʻuokalani Trust and it was there, and during that time, that he received his first class and training in art. After 37 years of service, Imai retired from LT. Imai will share a few selected images and poems from ʻEkolu.
Length: 3 minutes 52 seconds
Panel Discussion | An introduction of the authors of ʻEkolu
Lynette and Richard Paglinawan were hired in the 1960s by Liliʻuokalani Trust as social workers to help Hawaiian children and their families. Encountering cases involving ʻanai (spell or curse) and moe ʻuhane (dream), they felt ill prepared to deal with these complex and distinctly Hawaiian problems. Mentored by Mary Kawena Pukuʻi, they learned to differentiate between situations rooted in Hawaiian concepts which require Hawaiian solutions, and situations that stem from profound historical trauma and require solutions that draw upon Western social work practices. From Tutu Pukui, Richard and Lynette learned about hoʻoponopono and the potential of its application to social work, utimately training to become haku hoʻoponopono.
Dennis Kauahiʻs career at Liliʻuokalani Trust spanned 40 years in roles including Social Worker, supervisor, and assistant Director. He retired in 2018. A master practitioner of Ho’oponopono, he credits nā Kupuna Mary Kawena Pukui, Nahale’elua Mahuiki, Malia Craver, and Danny Hanakahi as his mentors. For Dennis who was born and raised in Waimea, Kauaʻi, Hawaiian culture and language have been foundational since childhood. This grounding enabled him to provide culturally-based SW to a wide range of families and communities based on mutual respect and trust, and to establish personal and professional connections with indigenous peoples worldwide.
Valli Kalei Kanuha was born and raised in Hilo, Hawaiʻi. She thanks her grandmother, Becky Niniau-kealoha-onalani-elua Arce Kanuha and her mother, Chitose Araki Kanuha for their unconditional love. Aunty Malia Craver honored Kalei with her blessings to work on this sacred project, for which Kalei will be forever grateful. Kalei currently serves as assistant dean, Office of Field Education, University of Washington, SSW.
A project of this magnitude and legacy must not have been an easy task, can you provide us with the background of Nānā I Ke Kumu Helu ʻEkolu?
Speaker: Dennis Kauahi
The continuation of the Nānā I Ke Kumu series into Helu ʻEkolu
Taking on responsibility and looking for the answers within
Bringing together Hawaiian and Western practices
Length: 9 minutes 42 seconds
ʻEkolu covers key areas: Guiding values and principles, historical trauma, kaumaha, and hoʻoponopono, can you describe why these areas were selected?
Speaker: Lynette Paglinawan
Use knowledge in a living way
Loss, separation, and kaumaha as key parts of LT services
Impact of cultural historical trauma in understanding Hawaiian concepts and ideas
Appreciation of the wisdom of the ancestors
Length: 6 minutes 18 seconds
ʻEkahi and ʻelua (Volumes I & II) were developed and published in the late 1960s to early 1970s, over half a century ago; so much as occurred since then. What are the benefits and perhaps challenges of publishing a book on Hawaiian cultural healing practices today than they were 50 years ago?
Speakers: Kalei Kanuha
Applicability of cultural practices in our daily lives
Length: 5 minutes 57 seconds
Near the beginning of the book, you describe a soft kapu on how best to use the cultural ʻike or knowledge in the book, can you explain how best to use the knowledge and why it was important for the authors to emphasize this?
Speakers: Lynette Paglinawan, Dennis Kauahi, and Kalei Kanuha
Preserve the integrity of ‘ike kupuna with the kuleana to use the knowledge in the way it was intended by our ancestors
When adapting cultural practices, it is not the same
Be enlightend by the book then seek kūpuna to deepen your knowledge
Preserve knowledge and use these practices to be well
Length: 8 minutes 13 seconds
Where are the Hawaiians who can help me and my ʻohana do hoʻoponopono? I went to google and get choke crazy people. How do I know they authentic? How does one go about accessing, if they are really looking for a Hawaiian solution and a Hawaiian practitioner to help them understand, and to assess whether this is a Hawaiian issue? How do Hawaiian families and others go about doing this?
Speakers: Kalei Kanuha, Dennis Kauahi, Lynette Paglinawan
If Hoʻoponopono practitioners are advertising on Google, they are not authentic
Seek within your community the natural healers
Ways youth learn about Hoʻoponopono
Length: 11 minutes 8 seconds
Will there be training offered, when possible, that accompanies volume three?
Speakers: Lynette Paglinawan
Trainings presently at UH West Oʻahu: a) Nohona Hawaiʻi, b) Hoʻoponopono Level 1-Learning how to be pono, c) Hoʻoponopono, Laʻau Lapaʻau, Lomilomi
Length: 3 minutes 9 seconds
I read in the book about “Grieving in Place”. Wow, I thought it was incredible. Can you talk more about this please?
Speakers: Kalei Kanuha, Dennis Kauahi, Lynette Paglinawan
Grieving practices applied to modern contexts to address loss, not necessarily through death
Hoʻoponopono as a viable approach with individuals incarcerated to prepare for reunification
Length: 12 minutes 53 seconds
Have each of you developed certain Makua or younger kupuna who will step into your places to do what you have done? Is there a new generation of younger cultural leaders, who will take your place?
Speakers: Lynette Paglinawan
Training of Haku Hoʻoponopono practitioners
Length: 9 minutes 33 seconds
If a family does not share a common religious or spiritual belief, can hoʻoponopono be used? And if so, what adjustments are to be made for the family group? Can hoʻoponopono be applied outside of the family context (e.g. nonprofit organizations, international conflicts) if not, why not? If so, what adjustments would probably need to be made to help resolve conflicts?
a. If a family doesn’t share the same spiritual beliefs, can hoʻoponopono still be used?
Speakers: Lynette Paglinawan, Dennis Kauahi
Importance of spirituality or a higher power,
Spirituality and Hoʻoponopono
Length: 8 minutes 48 seconds
To purchase the Nānā I Ke Kumu, Helu ‘Ekolu, visit:
The UH Press/UH Bookstore
Nā Mea Hawaiʻi https://www.nameahawaii.com/
Nānā I Ke Kumu, Volumes I and II can be accessed online via Ulukau:
Pule Hoʻokuʻu | Closing Prayer
Length: 19 seconds