Kapiolani
Community College Horizons 2003
Kapiolani
Community College
Horizons 2003
Introduction
The purpose of this field study is to look at the role la’au lapa’au
(native Hawaiian herbal healing) plays in a Hawaiian family, as represented
by the Mossman family. This study looks at how one native Hawaiian family utilizes
la’au lapa’au, in particular, the role it played in the treatment
of the study’s key informant, Violet Kiope Mossman, following her diagnosis
of breast cancer. This study delves into the family’s history regarding
la’au lapa’au use, beliefs, and practices. The interplay between
native Hawaiian herbal healing and Western-style medicine is also explored in
this study.
This topic is of particular importance as those individuals in the native Hawaiian
community who are the possessors of the knowledge of la’au lapa’au,
kupuna la’au lapa’au, are passing away as the years go by. There
is some concern that the mana’o (knowledge) of the kupuna (elders) may
be lost as the traditional style of teaching la’au lapa’au has dwindled
with time. An endeavor which once took years, beginning with pre-teen children
who would pair up with kupuna, often until their passing, is now taught in seminars
or relatively short classes. There is a concern that the breadth of knowledge
may erode as there are few Master Healers left to inculcate the next generation
in the practice. The continuation of la’au lapa’au as it once was
will likely pass away with those few kupuna left. However, as occurs in cultures
over time, the practice of native Hawaiian herbal healing will continue in some
form or fashion. It is likely that the practice will be continued largely through
use within families and less a matter of going to Master Healers, as these individuals
will simply cease to exist.
Methodology
This study took place on the island of O‘ahu. The Mossman family was studied
and three family members served as the informants. Lena Mossman and Nanette
L. Kapulani Mossman Judd provided significant background information while Violet
Kiope Mossman served as the key informant.
Lena Mossman resides on the island of O‘ahu and practices lomi lomi (a
Hawaiian style of massage) as a career. Lena was instructed in the art of lomi
lomi in Waimea, on the island of Hawai‘i, by a Master Healer. In addition
to lomi lomi, the Master Healer Papa Henry Auwae also introduced her to the
practice of la‘au lapa’au. As part of the lesson, she was allowed
to observe some of the healing sessions between Papa and his patients. The brief
instruction in the practice of la’au lapa’au and the firsthand observation
of the interactions between kupuna and patient provided Lena with some mana’o
she was able to provide during the interview.
Nanette Judd is the director of, and instructor in, Imi Ho’ola post-bacalaureate
program at the University of Hawai‘i, School of Medicine. Nanette received
a doctorate in medical geography, and her dissertation was in the practice of
la’au lapa’au. For her research she interviewed Master Healers and
other healers on a wide range of issues. Nanette’s expertise regarding
the mechanics of native Hawaiian herbal healing provides a unique insight into
the practice of la’au lapa’au, and during the interview process,
Nanette was able to provide context and explanations for the various instructions
and sessions Violet Kiope Mossman received from the Master Healer Papa Henry
Auwae.
As the key informant, Violet Kiope Mossman was able to relay her experiences
with treatment by Papa Henry Auwae. By way of background, Kiope is an 85-year-old
part-Hawaiian woman. She was widowed in her 50’s, and is retired. She
was previously employed as a registered nurse, having been trained by the nursing
school, Saint Francis in Liliha, Honolulu. As part of her nursing education,
Kiope received further training in Missouri, becoming highly proficient in the
practice of Western-style medicine.
The interview of Kiope and Lena Mossman took place in the living room of Kiope’s
home in Kapahulu. As the interview was in the afternoon, numerous people were
present at various times. The conversation would often shift to other topics
(school, work, etc.) when family members would enter the house and as a result,
the discussion occurred over a period of three hours. At times, other family
members would participate in the conversation regarding la’au lapa’au.
The interview with Nanette took place later that day at her home in Hawaii Kai.
In addition, there were also other conversations with Kiope and Nanette over
a period of roughly ten days for the purpose of elaboration and clarification.
Analysis and Discussion
In 1986 Violet Kiope Mossman was diagnosed with cancer in her right breast.
After she consulted with her physician, it was decided that she would have a
mastectomy of the right breast with the concurrent removal of the lymph nodes
to which the breast drained, after which, she would also receive radiotherapy.
It was at this time, post-surgery, that she decided to consult with a kupuna
la’au lapa’au for treatments.
As a consequence of the excision of the lymph nodes, Kiope had significant swelling
in her right arm. Through his association with Nanette Judd, Papa Henry Auwae
was appraised of Kiope’s condition and agreed to consult with her. Kiope
met with Papa on three separate occasions. On the first occasion they met at
a church in Kalihi, the name of which she did not recall. The second time they
met at a medical clinic near downtown Honolulu. The final session was at the
office of E Ola Mau (an organization of Western and native Hawaiian health professionals
in which Papa was involved). In the first meeting, it was decided that Kiope
would be put on a regimen for the purpose of reducing her lymphedema. (swelling
in the arm due to lymph node excision). The herbs she took for this would also
serve to strengthen her immune system. The subsequent sessions with Papa were
to monitor the progress of the therapy and to replenish her supply of herbs.
The treatment regimen was an involved process. It began with the consultation
with the healer, as already mentioned. The healer would then pray for Kiope
to improve. He then mixed the herbs and prayed for them to have their desired
affect. Kiope would go home and pray for mihi (forgiveness) and kala (the release
of anger) before preparing the herbs for use. She would then ask the herbs for
permission to be used for the desired purpose. At this point, the herbs would
be prepared by boiling them in distilled water in a stainless steel pot. Enough
of the elixir would be prepared to last for seven days. Kiope would drink the
tea once a day for the seven-day period, stop for three days, then repeat this
cycle two more times. During the three day periods, Kiope would meet with Papa
during his trips to Oahu from his home on the Big Island. At these meetings
Kiope’s progress and condition were monitored and a new supply of herbs
gathered on the Big Island was provided for the next seven-day period.
Kiope made it clear that the treatments were not for the purpose of removing
the cancer. Rather, they were intended to improve her post-operative condition
and prevent the cancer from recurring. The approach to the management of her
condition with a combination of Western-style medicine and native Hawaiian herbal
healing was important to her. Kiope made the decision to turn to Western-style
medicine for her primary treatment and then supplement that with native Hawaiian
herbal healing as her secondary form of treatment. In Kiope’s decision,
the integration of her native Hawaiian cultural practice with the practice of
the dominant culture in her life, Western culture is apparent. The decision
is especially poignant when one keeps in mind that Kiope was trained to be a
nurse in Western-style medicine and that Western medicine often frowns upon
the practice of indigenous medicine. Kiope was very pleased with the results,
proclaiming that she was, “very happy with Papa”. She felt as if
the treatments helped her with the swelling in her arm as well as preventing
the recurrence of breast cancer.
Kiope made the decision to include native Hawaiian herbal healing in her treatment
because of its use within her family for generations. Kiope’s mother,
who is full Hawaiian, used la’au lapa’au for herself as well as
for her children’s ailments. Kiope used native Hawaiian herbal healing
in raising her children as well. They, in turn, have incorporated the cultural
tradition into the raising of their children. This practice has continued with
the use of la’au lapa’au in the treatment of Kiope’s great-grandchildren.
La’au lapa’au has been in use by all four generations of the Mossman
family alive today, and countless generations that have preceded them.
At the heart of La’au lapa’au is spirituality. There is also a practitioner,
the kupuna la’au lapa’au, who serves as the vehicle through which
this spirituality heals the sick. And finally, there is the la’au, or
herbs, which possess the healing qualities the kupuna harnesses. As earlier
described, the kupuna assesses the patient then decides upon what la’au
is to be used. The kupuna then goes into the field and collects the la’au.
According to Lena, Papa Henry Auwae described a procedure used in the collection
of the la’au. The la’au was to be approached in a certain fashion.
Prayers would be offered asking for permission to use the la’au for the
intended purpose. The la’au would be collected, then thanks would be provided.
The kupuna would then meet again with the patient to pray for the healing of
the individual. The patient would be provided with the la’au along with
instructions for use. For example, in Kiope’s case there were the instructions
concerning the preparation of the herbs, the dosing regimen, and also a list
of restricted foods while taking the la’au. For Kiope, there was a restriction
on certain types of fish, vegetables, and fruits.
Papa Henry Auwae, who has since passed away, was one of the most respected Master
Healers. In fact, Papa was the teacher of a number of other healers. Papa told
Kiope that he believed his work was a gift from God, and that he is the instrument
through which God is able to heal. It was for this reason that he was not paid
for his services. Rather, patients placed a donation of $10 or $20 in a calabash
bowl as thanks. Kiope recalled that it was never asked for, nor was it ever
expected. Papa explained to Kiope that payment devalued his work. Paying for
care decreased the efficacy of the la’au.
Papa Henry Auwae learned la’au lapa’au at the age of seven from
his great-great-grandmother, and practiced with her until she died at the age
of 106. Papa Henry Auwae’s goal is to pass along his knowledge to students,
and also to foster a relationship between Western doctors and native Hawaiian
healers. He participated in forums and organizations with the express purpose
of accomplishing this goal. It was his concern that the mana’o not only
be passed on, but that the use of la’au lapa’au be integrated into
the practice of Western medicine. He directed a program at the North Kohala
Community Hospital with this intent. This hospital is the only one in the state
to provide its patients with both Western medicine and native Hawaiian herbal
healing.
In conducting the research for her dissertation, Nanette Judd interviewed Papa
Henry Auwae on numerous occasions. Papa always made clear to her that a strong
belief in spirituality and prayer is the central part of the healing process.
The collection, preparation, and use of la’au was the means by which healing
took place and a topic of conversation between Papa and Nanette. Some of the
la’au used in Kiope’s case were popolo, awa, olena, and kinehi.
Each of the la’au have separate uses. To achieve the desired effect, the
la’au would be combined in various quantities and would also be mixed
with various other la’au. The use of prayer was also a key component in
the healing powers of the herbs.
Kiope also used awa in her tea. Awa (Piper methysticum) is a member of the pepper
family common throughout Polynesia, where it is known by a host of other names:
ava in Samoa and kava in Tonga. It is a small shrub that thrives in wet, shady
areas and grows from four to twelve feet in height.
The preparation from the plant has a sedating, relaxing quality to it. Many
times, awa is used to treat diseases considered incurable. Awa is also used
for aches and pains, asthma, bronchitis, rash, inflammation, and venereal diseases.
Overuse of awa is to be avoided as side effects such as scaly skin can occur.
The application of awa in Polynesia is varied according to locale. In Tonga
and Fiji, it is consumed as coffee is in the United States. In Samoa, the drink
is reserved for ceremonial occasions. In Hawai‘i and Eastern Polynesia,
before the introduction of a foreign social structure, only chiefs consumed
awa.
Another la’au used in Kiope’s treatment was popolo. Popolo (solanum
americanum) can also be found throughout Polynesia. Known as magalo in Samoa,
polokai in Tonga, and oporo in Tahiti, this herb has been shown to have moderately
effective anti-bacterial properties. Because of this, popolo is considered by
kupuna la’au lapa’au as the most important la’au. The leaves,
stems, and berries are used in the treatment of upper respiratory conditions.
Popolo is also used in the treatment of fever, and as a post-natal aid.
Olena (Curcuma longa) was the third la’au used by Kiope. Olena is a member
of the ginger family. Its English name is turmeric. Olena is used as a remedy
to earaches, sinus problems, colds, and congestion. It is also used in the treatment
of high blood pressure, heart problems, cancer, and diabetes. The la’au
is also thought by healers to have a body strengthening, and cleansing effect.
It is commonly used to help build up the body after an episode of illness.
The final la’au used by Kiope was kinehi (Bidens pilosa). Kinehi is used
in the treatment of high blood pressure, heart problems, diabetes, and cancer.
As with olena, kinehi is also known for its strengthening and cleansing effects
upon the body. Used in combination with the other la’au, Kiope was able
to successfully manage her condition following her surgery.
Conclusion
By her account, the role la’au lapa’au has played in the life of
Violet Kiope Mossman has been crucial. The practice has also been a tradition
within her family for generations past and present. La’au lapa’au
existed in these islands before the arrival of Western medicine and continues
to exist today, albeit in a much more limited capacity The integration of native
Hawaiian herbal healing with Western medicine was important in the recovery
of Kiope and has been so to others as well. Papa Henry Auwae also saw the importance
of integrating the two forms of healing and made great strides through his various
endeavors to bring about this melding. However, changes in the native Hawaiian
healing community are taking place as the kupuna age.
A decade ago, there were five individuals statewide recognized as Master Healers
in the native Hawaiian herbal healing community. In the last decade, three Master
Healers have passed away. In 2000, Papa Henry Auwae was the most recent to pass
away. This leaves only two individuals with whom the mana’o of la’au
lapa’au lies. While these kupuna continue to practice la’au lapa’au
and pass on the knowledge, the rate at which the Master Healers are passing
away far exceeds the rate at which they are being replaced. At this point in
time, native Hawaiian herbal healing can be received from a Master Healer. However,
this time is slowly coming to a close as fewer Master Healers remain. Instead,
it is likely that the tradition will be carried on in a more limited fashion
within families in which the practice still runs strong. The art of la’au
lapa’au will likely be more fragmented in its practice as is often the
case in cultural traditions that fall out of practice. However, as in the case
of hula which experienced a revival in the 1970’s, perhaps one day the
art of la’au lapa’au will be brought back to its rightful place
as a cornerstone in the cultural traditions of the native Hawaiians.
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