māna
hoʻomana
Reading Ka Po‘e Mo‘o Akua by Marie Alohalani Brown has profoundly shifted my understanding of the concept of mana. Brown explains that “Ho‘omana” is often glossed as “religion” or “to worship,” and while these definitions aren't technically incorrect, they don't fully capture the essence of the term. Hawaiian religious traditions define “religion” and “worship” differently from Western ideas, which are often Christian-centric. “Ho‘omana” actually means to generate, bestow, or increase mana. The prefix “ho‘o” indicates causation, bringing something into being, while “mana” is broadly related to power, though “power” inadequately conveys the concept's complexity.
Brown describes mana as having other-than-human origins; Pukui terms it as “supernatural,” “spiritual,” “divine,” or simply “power.” Everything in nature comes into existence with some degree of mana, making it an entity in its own right—something with a distinct and independent existence.
Mana represents a capacity, a potential to effect positive or negative change; it can be spiritual, intellectual, or physical. It empowers; it is intangible but has tangible manifestations; it can be embedded in or transferred to something else; it is intrinsic but can be increased or diminished; and it grants authority and defines status.
From Brown’s explanation, worshipping a deity sustains, imparts, or increases the mana of that deity. Kamakau supports this idea in his 1870 series on Hawaiian history, noting that kahuna observed the spirits of the deceased, whose bones were offered to akua, gained mana from this ritual and, in turn, became akua themselves. Brown's work underscores that Ho‘omana is a religious system in its own right, deserving the same respect as other “world religions,” such as Hinduism, Catholicism, Buddhism, Shinto, and Voodoo.
The Papakilo Database newspapers feature 15,459 instances of “hoomana,” with varied capitalization practices among contributors. Some use “hoomana,” others “Hoomana,” alternating between the two based on whether they use it as a verb (to worship) or as a noun. Approaches to capitalization in the body of articles include terms like Hoomana Kalawina (Calvinism), Hoomana (as a collective noun for religion), Hoomana Moremona (Mormonism), and hoomana Kahiko (Ancient religion). It ultimately depends on whether “hoomana” is understood as “religion” in general or as a specific religious tradition of Hawaiians. Brown's emphasize the significance of recognizing and respecting Ho‘omana as a distinct and integral religious tradition.