1. Hula is a way of life to which many students and teachers dedicate their lives
In Hawaiian culture, the hula is more than just dancing. The movements and gestures performed
by dancers are just the surface. Underneath this surface is a cultural system that celebrates
creation and procreation, a pantheon of gods and their descendants on earth, mythological and
legendary exploits, historical events and places, ancestral beings and cherished relations, and
natural manifestations of life forces that nurture and sustain Hawaiian people. Sacredness
permeates much hula, and much of the work associated with creating, teaching, and performing
hula.
Not all students aspire to deep levels of knowledge and understanding. Likewise, not all teachers
who offer lessons have achieved insight into the spiritual depths of hula. Prospective students
who wish to undertake study of the hula should understand that hula is held by many to be a
serious endeavor, and that respect for Hawaiian cultural lifeways is appropriate, and will be
appreciated.
2. Prospective students should consider what level of commitment they wish to make
The prospective hula student is faced with an array of choices. Classes are available for students
who want a casual, relaxed experience that requires no commitment to perform. These classes
are typically offered through community recreation centers. Students who aspire to performing
on stage should seek out teachers experienced in presenting classes and soloists in public
performances; these may range from amateur community exhibitions to professional
entertainment venues. Those with a desire to probe more deeply into cultural knowledge must
enter the world of hula schools, known as halau.
This is a famous proverb. It is also a fundamental truth. Different schools of hula stem from
different lineages of teachers and teachings, and teachers bring their own individual creativity to
their teaching and to their original choreography. This is why there are so many divergent styles
of hula. And the beauty of it is that there is no one way to be right; rather, there are many ways to
be right. Unfortunately, it also means that there are many ways to be wrong, too.
Hula teachers in the present are referred to using the title "kumu hula". This wasn't always the
case, however. In .the old days, a kumu hula was an individual who had undergone extensive
training that culminated in an ʻūniki graduation ceremony. Nowadays, anyone who teaches
classes may call himself or herself a kumu hula. And anyone who directs a halau tends to be
automatically called a kumu hula, regardless of whether or not the teacher considers himself or
herself to be a kumu hula.
The term "kumu" means "source" or "foundation". Thus, a kumu hula is, by definition, a source
or foundation for hula. This is why the title was closely guarded in the old days, and reserved for
those who had mastered an understanding of how hula needed to be carefully maintained,
presented, and passed on from one generation to the next.
Delving deep into hula is a humbling experience. The more knowledge and experience one
acquires, the more one comes to realize how much there is to know, and how little of that one can
ever learn. Deep study instills humility (haʻahaʻa). The most respected kumu hula are also the
most humble. They are the ones, too, who respect their peers, and they teach their students to
respect the efforts of other kumu hula, other halau, and other haumana.
Teachers cherish what they have learned from their teachers. They hold their knowledge close,
because it is special. It is shared when students are ready and receptive. This is why an ʻūniki
ceremony is an ultimate achievement. The student has earned the teacher's trust. The teacher
trusts that the student will care for what has been taught. The teacher trusts that the student can
discern what is appropriate and what is inappropriate. The teacher trusts that the student
understands why things are done they way they are. The teacher knows that his or her teacher's
teachings will continue. So the teacher sends the student off on their own. They are free to create.
What they must never do is disrespect the teaching, or betray the teacher's trust.
Watch; listen; keep the mouth closed and the hands busy. One learns by listening and observing.
Ask questions only after you've tried to figure out something yourself.
9. Hula is to be enjoyed
There is deep satisfaction to be derived from bringing joy to oneself or someone else through
hula. May your journey to hula be a fulfilling one.
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All hula fees should be paid by the first week of each month.
Please make checks payable to:
Hālau Nā Pua ʻO Uluhaimālama
CLASS SCHEDULE:
Boys and Girls ● Ages 5 to 12 ● Saturdays 10 am - 12 noon
Young Men & Women ● Ages 13 and up ● Thursdays 6:30 pm - 8:30 pm
Ladies & Gentlemen ● Ages 45 and up ● Wednesdays 7:00 - 9:00 pm
CLASS SCHEDULES
Pōʻakahi, 6:30 - 8:30pm PAPA KANI KAPILA
Jam Session with Hālau ʻOhana. Open to all who love music and
open to learn. Bring own instruments (uke, guitar, bass, piano)
Group Ages:
Papa Pua Kenikeni: ? and up
Papa Pua Kalaunu: 13 & up
Papa Pua Liko Lehua: up to 12 y/o
The hālau is a place of learning not only the hula, but the Hawaiian culture, the
Hawaiian language, discipline and - of course - ALOHA for one another. Follow
through on what you learn here and it will take you far in life.
HĀLAU BIOGRAPHY
Uluhaimālama means to be enlightened or to offer inspiration; one literal translation is: “As the
plants grow up out of the dark earth, so shall light come into the nation.” It is the name of Queen
Liliʻuokalani's secret flower garden in Pauoa, on the island of Oʻahu. In this garden were grown
the flowers which were brought to the Queen daily throughout her imprisonment in one corner of
ʻIolani Palace after our Monarchy was overthrown in 1893. While the flowers brought cheer to
her rooms, the newspapers in which they were wrapped brought her the latest available news
about her land and its people - information which those who imprisoned her had forbidden her to
receive from any conventional source.
Hālau Nā Pua ʻO Uluhaimālama was named in honor of the Queen's garden by my Kumu, Rae
K. Fonseca of Hālau Hula ‘O Kahikilaulani, and established in September, 1996. Through the
Queen Liliʻuokalani Children’s Center (QLCC) and the help of Kumu Rae we provided a FREE
hula program for 30 children at the Lanakila Housing Complex here in Hilo. Our main goal was
to perpetuate our Queen’s legacy through our Hawaiian Culture and the Arts of the Hula.
Nearly one full year into this program, we opened the doors of the hālau to the general public as
well. Eventually, we branched out to establish regular classes in Waimea, and then in Kailua
(Kona). Once a month, we would combine all three hālau for a mass rehearsal. Once a year,
everyone looked forward for an annual camp out at QLCC-Kona Papawai beach, near the old
airport. At this huakahi, the students and their parents learned to oli; to make hau skirts; to make
different kinds of lei; and to weave lauhala.
In the year 2000, we closed our doors temporarily in order to concentrate on completing our own
hula studies with Kumu Rae. Most of our ‘olapa followed us to Hālau Hula ‘O Kahikilaulani
and became involved in this experience of learning, and of learning to teach.
In January 2003, Hālau Nā Pua ʻO Uluhaimālama was reopened to the people of Hilo with nearly
one hundred students ranging from ages 3 years to very senior kupuna. Since then, we have been
honored to be invited to participate in a wide variety of cultural celebrations including the annual
Lei Day at the Palace, Kamehameha Day statue lei draping and Lei Haliʻa Aloha no
Liliʻuokalani here in Hilo; the Moku O Keawe International Hula Competition in Kailua
(Kona); and the Merrie Monarch Festival, renowned and broadcast worldwide. We also
entertain on a regular basis - some three Friday evenings out of four throughout the year - at
Kīlauea Military Camp in the active volcano's caldera.
To date, we have entered four respected formal hula competitions: the Aunty ʻIolani Luahine
Scholarship Competition in Kailua (Kona); the Queen Liliʻuokalani Keiki Hula Competition
in Honolulu; Hula O Nā Keiki in Kaʻanapali, Maui; and the Moku O Keawe International
Hula Competition in Kailua (Kona). Our participation in these competitions is governed by my
philosophy that each offers my ‘olapa the opportunity to perpetuate our Hawaiian Culture in the
Hula - a chance to share what we have learned together through research of a particular period in
HĀLAU BIOGRAPHY
history, of a person, or an event and creating motions to tell that story - and that coming in first
isn't everything. To me, "winning" is simply being on stage to show the final outcome.
On March 24, 2007, in the presence and with the blessing of Uncle George Naʻope, Kumu Hula
Rae K. Fonseca and Hālau Hula O Kahikilaulani honored me and five other graduates at our
ʻuniki graduation ceremony. Each of us is now formally recognized as Kumu Hula, having
received both a Kumu Hula Nā Kumu Palapala certificate and a kīhei paʻa of white kapa to
symbolize the purity of our achievements.
Accomplishments:
Hawaiian Festival in Hawaiʻi, Yurihama, Tottori, Japan, July 2005
Hālau Nā Pua ʻO Uluhaimālama was selected to represent Hawaiʻi at an
Hawaiian Festival in Yurihama, sister city of Hilo. We held workshops in Hula,
Lei Making, and Ukulele.
Awards:
ʻOlelo Award, Aunty ʻIolani Luahine Hula Competition, November 2003
Aloha Award, Aunty ʻIolani Luahine Hula Competition, November 2003
Miss Nā Kamalei ʻO Kona: Alyxandra “Alika” Hopkins,
Aunty ʻIolani Luahine Hula Competition, November 2003
1st Place Hula Palua, ʻOpio Division: Bianca Soriano & Kawika Huston,
Hula O Nā Keiki, November 2005
Kawenaʻula Scholarship Award: Jaiden Butler,
32nd Annual Queen Liliʻuokalani Keiki Hula Festival, July 2007
Kawenaʻula Scholarship Award: Kelly Soares,
33rd Annual Queen Liliʻuokalani Keiki Hula Festival, July 2008
Kawenaʻula Scholarship Award: Marissa Hayashi,
34th Annual Queen Liliʻuokalani Keiki Hula Festival, July 2009
3rd Place Hula Palua, ʻOpio Division: Kylie Ann Andaya & Dason Fujimoto,
Hula O Nā Keiki, November 2009
2nd Place Hula Palua, ʻOpio Division: Kianalei Kataoka & Dason Fujimoto,
Hula O Nā Keiki, November 2010
The organization of a hula company was largely democratic. The kumu---in modern sense, the
teacher---was the leader and conductor responsible for training and discipline of the company.
He was the business manager of the enterprise; the priest, kahuna in the religious exercise, one
who interpreted the will of the heaven, especially of the gods, whose favor determined success.
He might be called to his position by the choice of the company, appointed by the command of
the ali’i who promoted the enterprise, or self elected in case the enterprise was his own. He has
under him a kokua kumu, a deputy, who took charge during his absence.
The poʻopuaʻa was an officer chosen by the pupils to be their special agent and mouthpiece.
He/she saw to the execution of the kumu’s judgments and commands, collected the fines, and
exacted penalties imposed by the kumu. It fell to him/her to convey to the altar the presents of
garlands, awa, and the like that were contributed to the halau.
The paepae, also chosen by the pupils subject to confirmation by the kumu, acted as assistance to
the po’opua’a. During the construction of the kuahu, the po’opua’a stood to the right, the paepae
at his/her left. They were in general sense guardians of the kuahu.
The ho’oulu was the guard stationed at the door. He/she sprinkled with sea-water mixed with
tumeric everyone who entered the halau. He/she acted as sergeant-at-arms to keep order and
remove anyone who made a disturbance. It was his duty each day to place a fresh bowl of awa
on the altar of the goddess (hanai kuahu), literally to feed the altar.
In addition to these officials, a hula company naturally required the services of a miscellaneous
retinue of stewards, cooks, fisherman, hewers of wood, and drawers of water.
At this point, officers such as poʻopuaʻa, paepae, and line leaders are selected.
They are also known as alakaʻi hula.
Step Four: Kōkua Kumu: one is designated by the Kumu as a special assistant.
Step Five: Kumu Hula: one has become a master; a source of knowledge.
HAWAIIAN VALUES
HULA TERMINOLOGY
KAHOLO Basic, standard “vamp” hula step—more common in Hula ÿAuana (modern-
style) than in Hula Kahiko (ancient-style)—consisting of four counts:
1) One foot is extended to the side
2) The other foot is brought alongside the first
3) First foot is extended again in the same direction
4) Other foot is once again brought alongside
5) Entire process is then repeated in reverse, eventually returning dancer
to original position
HELA With weight shifted to one hip, dancer lowers the waist by bending the knee
on that side of the body while extending the opposite foot out and to the side
at a 45-degree angle—then withdraws the extended foot and repeats entire
process to the other side
UWEHE 1) One foot is lifted with dancer’s weight shifted to the opposite hip as
the foot is lowered
2) Both knees are bent forward as dancer lowers the waist while
quietly raising the heels
3) Knees are spread quickly to the sides and back together
4) Entire process is repeated beginning with opposite foot
LELE UWEHE Combination of all three basic steps listed above:
1) One foot is extended to the side
2) Dancer shifts weight onto the foot just moved and bends that knee
3) Other foot is extended out and to the front at a 45-degree angle
4) Dancer returns extended foot to original position
5) Both knees are bent forward as dancer lowers the waist while
quietly raising the heels
6) Knees are spread quickly to the sides and back together
7) Entire process is repeated beginning with opposite foot
KAHOLO 1) One foot is lifted and extended to the side
UWEHE 2) Dancer’s weight is shifted and opposite foot is brought into position
alongside
3) Both knees are bent forward as dancer lowers the waist while
quietly raising the heels
4) Knees are spread quickly to the sides and back together
5) Entire process is repeated beginning with opposite foot
KALÄKAUA Dancer steps out with one foot while, at the same time, turning in the opposite
(KAWELU) direction; taps heel of the extended foot once (“kaÿi”) while keeping the toes
stationary; steps forward and back two or more times; and repeats entire
process in opposite direction
AE KAWELU Dancer steps out with one foot while continuing to face forward; taps heel of
the extended foot once while keeping the toes stationary; steps forward and
back two or more times; and repeats entire process in opposite direction
HĀLAU CREED
The hula must always have its piko, the center of balance
It is the living energy and beckoning force
MELE KAHEA
THE DOXOLOGY
E ho mai ka ʻike.
E ho mai ka ikaika.
E ho mai ke akamai.
E ho mai ka maopopo pono.
E ho mai ka ʻike pāpalua.
E ho mai ka mana, e.
Grant me wisdom.
Grant me strength.
Grant me knowledge.
Grant me righteous thoughts.
Grant me the deeper meaning.
Grant me the power.
HAWAIʻI’S QUEEN