Manuiki Foundation


The Manuiki Foundation is a 501(c)3 non-profit charity consisting of a vibrant all-volunteer community of committed and caring individuals dedicated to the preservation and perseverance of the Hawai‘ian culture. All donations are tax deductable.
12610 Des Moines Memorial Drive
Suite #106
Burien, WA. 98168

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Kūnihi Ka Mauna

The welcoming kahea or calling performed by Aunty Manuiki Lono at the annual Bridge of Aloha Festival held on May 6, 2017 in the town of Ferndale Washington USA, just across the border from Vancouver British Columbia, Canada.

For more information visit our Mo‘olelo page

Hawaii News Now


Hawaiian Christmas Tree

ʻŌlelo Online is a website where you can learn Hawaiʻian language at your own pace. Video lessons are given in plain English language in a "pen and blackboard" format, with accompanying documentation. There are also audio samples for you to listen to to test your comprehension and practice your pronunciation.

Described in the videos are the Hawaiʻian grammatical structures and their relationships to English grammar. You will also learn about Hawaiʻian culture and how the language carries cultural understandings which can help inform learners who may not be familiar with the Hawaiʻian culture or the "local" culture in the Islands.

ʻŌlelo Online Membership Includes:
A complete learning package of articles, audio, video and more! A proven method to increase your Hawaiʻian fluency naturally and effectively. Read online or print for easy use away from your computer. For students, travelers, business or workplace, and of course Hawaiʻian teachers ...ʻŌlelo Online truly has something for everyone! Authentic audio files to accompany EACH article, read aloud by Hawaiʻian speakers designed to improve listening and pronunciation. Hours of learning ALL YEAR LONG = YOUR SUCCESS WITH HAWAIʻIAN. Order now, log in, Kumu Kalikoand immediately start learning!

The kumu ("instructor" - see you are already learning), Kaliko Beamer-Trapp, is a lecturer in Hawaiian language at the University of Hawaiʻi at Hilo where he has been on staff since 1995. He is also the past president and a current board member of Mohala Hou Foundation, a non-profit organization dedicated to the sharing of Hawaiian music and culture to people from all corners of the world!

E lawe i ke a‘o a mālama a e ‘oi mau ka na‘auao. "He who takes his teachings and applies them, increases his knowledge." (Take what you have learned and apply it and your wisdom will increase. It is a reminder to us that when we learn and gain ‘ike, we have a kuleana, a responsibility to apply, to use, to share with others!)

If you would like to hear and see a feature video recorded in the Hawaiʻian language, watch Until The Sun Sets.

Not Your Grandma’s Hula: New Book Looks at the Evolution of Hawaiian Dance

Mina Kim of KQED radio interviews Patrick Makuakāne and the author of a new book by the same title, Constance Hale.

The stereotypical image of a hula dancer often features a woman in a grass skirt on a beach. But Patrick Makuakāne says that’s a far cry from 21st-century hula. The Hawaiʻi-raised and San Francisco-based hula master’s shows are elaborate stage productions weaving in everything from opera and electronic music to ’90s pop. His newest show, “The Natives Are Restless,” looks at the overthrow of the Hawaiʻian monarchy and the native resistance that followed. He and his dance troupe, Na Lei Hulu, are also the subject of a new book by the same title, by local author Constance Hale. She and Makuakāne join us to talk about the evolution of hula and what it means to be Hawaiʻian in the 21st century.

Hawaiʻian Cultural Lesson - Mahu Healing Stones

Na Pōhaku Ola Kapaemāhū a Kapuni

In Waikīkī, tucked between the tourist hotels lining Kalakaua Avenue, four worn boulders embedded upon a stone platform attest to the enduring presence of traditions in Hawaiʻian history. According to markers in English and Hawaiian, the stones were erected as monuments in the early sixteenth century at the direction of four powerful healers from Tahiti. In Hawaiʻian historical accounts, these healers performed miraculous cures throughout the Hawaiʻian Islands. To commemorate their deeds they had these stones placed at Waikīkī, transferring their mana, or spiritual power, to them before they returned to their homeland.

Mahu Stones

The stones were named for these four priests, the most important of whom was Kapaemāhū. The element “māhū” in this name is the only trace in this account of the true significance of the stones. By supplementing written sources with oral tradition, we can gain a fuller telling of their history. The four priests were māhū—“hermaphrodites” in the earliest sources.

Oral traditions tell us that, before the reign of O‘ahu’s chief Kakuhihewa, these four individuals came from Tahiti to the shores of Waikiki bringing with them tremendous healing powers. Kapaemāhū was the leader of the four and honored for his ability to cast aside carnality and care for both men and women. Kapuni was said to envelop his patients with his mana. While Kinohi was the clairvoyant diagnostician, Kahaloa — whose name means “long breath” — was said to be able to breathe life into her patients. The art of healing they practiced is known in the Islands as la‘au lapa‘au. In this practice, plants and animals from the land and sea, which are known to have healing properties, are combined with great wisdom to treat the ailing.

The four healers settled in the area within Waikiki known as Ulukou but soon became renowned throughout all of O‘ahu. They had both male and female appearance and manners, and this quality was the source of their powers.

For centuries the stones remained in place and were credited with healing the sick and protecting seagoers. When Archibald Cleghorn acquired their resting site in 1872 the stones had naturally settled into the sand. Cleghorn had them unearthed and placed in a prominent setting on his estate; his wife, Princess Likelike and her daughter prayed to them whenever they went swimming. Following Cleghorn’s death the stones underwent a variety of ignominies: the Moana Hotel was built behind them; in the 1920s they were buried beneath a bowling alley.

Recovered in the 1960s, the Stones of Kapaemāhū, as they are known today, were relocated to their present site in 1980. By the standards of many preservationists, historical significance is seen as function of what humans attribute to places and structures. The disappearance of the stones in the sands of Waikīkī Beach represents an interruption in their use that compromises their historical integrity. But as native Hawaiians believe, even if there were no humans on earth, they would still be sacred. Today, hundreds of tourists pass by the site every day however most of them ignore the stones. Or, if they do show any interest, soon conclude that this is Hawaiian history that may be deemed unfit for their consumption.

In 1997 the stones were rededicated and as the leis strewn upon the wrought iron fence that surrounds them today attest, for Hawaiʻian people the influence of the stones in their lives, that is, their spiritual power, has never been interrupted.

Māmala ‘ōlelo o ka Lā Hawai‘i - we say in Hawai‘ian (word or phrase of the day) :

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E heluhelu e pili ana i ka Manuiki Foundation a me kona mau papahana.
Read more about the Manuiki Foundation and its programs.

How we use the Hawai‘ian language on this website: The modern practice of writing Hawai‘ian words includes the use of diacritical marks to indicate proper pronunciation of selected words. These marks are used on this site therefore this site may be incompatible with various search engines AND may cause speech irregularities for special enabled "text to speech" readers used by visually impaired site visitors. In its written form, the Hawai‘ian language uses an alphabet of 13 characters. Hawai‘ian uses the five English vowels (a, e, i, o, u). Some scholars say that there are actually a total of 10 vowels because in addition to the standard vowel sounds the characters are also combined with a "kahakō," or macron to indicate a stressed or elongated vowel sound. The macron is used as a visual aid to proper pronunciation. There are eight consonants (h, k, l, m, n, p, w) including the " ‘okina" or glottal stop. The "sound" of the ‘okina is similar to the vocal break made when pronouncing "oh-oh." Omission of the ‘okina, as with the omission of any other letter, changes the meaning of the word. This website takes extra care to make sure that the characters properly appear on modern browsers. All pages utilize UTF-8 (Unicode). No special fonts are required to be installed to read them, however older computer operating systems and browsers may have difficulty displaying the Hawaiian language correctly. We also try to "re-word" Hawaiian descriptive terms to minimize phrases that may be misunderstood. For example, we avoid the use of the descriptive "Hawai‘i nei" because that indicates a place and/or time and, for you the reader, you may be reading at a different place and/or time. "Hawai‘i nei" would normally only be correct for those readers that are in Hawai‘i. For everyone else it would be more correct to use the phrase "Hawai‘i ala."