Ho'oponopono

Ho'oponopono is an indigenous dispute resolution system from Hawaii that strives to build paths to restorative and reconciliatory justice. The word itself means “to make right,” (Hosmanek, 2005), and the practice brings together the offender and victim to engage in a guided mediation process with all other stakeholders involved in the offense.

Ho'oponopono was originally practiced only within the ohana, or the extended family (Meyer, 1995). It is rooted in the principle of aloha – which is a wide-ranging term that means love, affection, compassion, kindness, and mercy, and in the Hawaiian cosmology that recognizes that the universe operates on principles of harmonious relationships (Shook, 1985).  In Hawaiian culture, the extended family is considered to mark the centre of life (Shook, 1985). Although the concept originated long before the arrival of European colonizers (Shook, 1985), the practice fell into disuse upon their arrival, though it survived informal usage within families. With the dispersion of Christianity, the practice itself took on different forms over time (Hosmanek, 2005).

The philosophy underlying Ho'oponopono recognizes that conflict can be disruptive to building harmonious relationships, and considers the self a relational being producing effects on the group (Wall & Callister, 1995). It recognizes the concerns of all stakeholders in a dispute, and brings every affected voice into the process of restoration.

The process

Ho'oponopono is essentially facilitated or guided by a haku, a respected elder who is not involved in the issue that requires Ho'oponopono (Shook, 1985). The session begins with a pule, a prayer, delivered by the haku, seeking assistance, support, and blessings in the course of solving the problem. This prayer lays the foundation for sincerity and truthfulness throughout the mediation process (Rogers, 2004). Following this, the next step is called kukulu kumuhana, were the parties are brought together to pool their strengths for a shared purpose (Hosmanek, 2005). Here, the haku facilitates the full participation of anyone who is resistant to the Ho'oponopono process.

Next, the Haku brings the hala or the problem to the forefront, indicating that the offender and the person targeted are bound together – the word hala, here, reflecting the screw pine tree and its stilt-like roots that weave loosely around each other like wicker (Shook, 1985). The initial hurt evokes reactions and misunderstandings, all of which are brought out and placed in front of the parties. Then, the haku facilitates a discussion, goes through each problem named, one layer at a time. The participants discuss and talk through their issues like they’re peeling an onion, and finally get to the root. All discussions take place through the guidance of the haku alone, and not directly (Shook, 1985).

Once this is done, everyone who has been affected by the problem is invited to speak and share their feelings in the form of their opinions and beliefs, called mana’o (Hosmanek, 2005). All parties are invited to be honest, open, and clear about their shares, and to avoid blaming and recriminatory language in the process. At any point in the process, if there are flared tempers, the haku declares a cooling off period for silence, called ho’omalu, which helps the parties return to a state of calm.   

After all discussions take place, the haku opens up the floor for mihi, which refers to the confession of wrongdoing and the process of seeking forgiveness (Shook, 1985). Following this, the hala invites the participants involved to figuratively “cut the cord” of legal and psychological entanglement that binds them. This stage is called kala, where the words “I unbind you from the fault, and thus may I also be unbound by it,” are spoken. A resolution is said to be achieved only if both parties agree to move forward. This is symbolized by putting their dispute to rest forever, through kala. The incident will be remembered as something that happened, but not as an unresolved, big issue (Meyer, 1995).  

In effect, the dispute is not only addressed, but put to rest for good. When parties at dispute decide to move on without any unresolved conflicts on the issue, true healing is said to take place (Hosmanek, 2005).

The final stage in the process is called pani, where a summary of the events is provided, and the parties’ strong and enduring bonds are reaffirmed (Meyer, 1995). A closing prayer called pule ho’opau is performed, and a closing meal to which all participants have contributed is provided.

References

Hosmanek, A. J. (2005). Cutting the cord: Ho'oponopono and Hawaiian restorative justice in the criminal law context. Pepp. Disp. Resol. LJ, 5, 359.

Meyer, M. (1995). To Set Right-Ho'oponopono-A Native Hawaiian Way of Peacemaking. Compleat Law., 12, 30.

Rogers, K.S. (2004). Sacred Harmony, Hawaii Magazine 33, 34 (January/February 2004).

Shook, V. E. (1985), Ho’oponopono: Contemporary Uses of a Hawaiian Problem-Solving Process. University of Hawaii.

Wall, J.A., and Callister, R.R. (1995). Ho 'oponopono: Some Lessons From Hawaiian Mediation, 11 Neg. J. 52 (1995).