

At Halekulani, serenity constantly surrounds you. From the live music to the exquisite service of our staff, the experience our classic hotel creates for guests visiting for the first time, as well as those who return year after year, is something that we are very proud of.
In the stories printed in this edition of Living, we mention the illustrative details that prove Halekulani to be the most relaxing enclave in WaikÄ«kÄ«, andâin its confluence of East, West, and Pacific customsâunlike any hotel in the world.
Some of these details you may have noticed instantly, like the soothing Hawaiian music at House Without a Key that serves as the soundtrack of your stay. Others you may be learning about at a deeper level, like how the Japanese tradition of chado, or tea, restores oneâs sense of purpose and graceâsomething to ruminate on during a signature afternoon tea service on the Veranda of our main building, or at Orchids.
Within this issue, weâve also highlighted the natural beauty of Hawaiâi that surrounds all our guests. We hope these guides inspire you to seek serenity in everything from Honoluluâs botanical gardens to its museums, and even its sporadic rains.
Thank you for choosing Halekulani to help you relax this spring. We invite you to peruse these pages by our pool, at the beach, or on your lÄnai, and most importantly, please do so at your own pace.
Warmly,
Ulrich Krauer General Manager Halekulaniã©ããŸã§ãç©ããã§å®ããã«æºã¡ããã¬ã¯ã©ããè¶£åãåããããã€ã ã³ã°ãããçãã®ã¹ããäžè³ªãªãšã³ã¿ãŒãã€ã¡ã³ãã倿®ããçºããªã ãã®ã«ã¯ãã«ãŸã§ãæé«ã®ã²ãšãšãããéããããã ãããããå¿ããã® ãããŠãªãã§ã客æ§ããè¿ãããŠããŸãã
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HALEKULANI CORPORATION
CHIEF OPERATING OFFICER
PETER SHAINDLIN
CHIEF EXECUTIVE ADVISOR
PATRICIA TAM
GENERAL MANAGER, HALEKULANI
ULRICH KRAUER
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GEOFF PEARSON
CHIEF EXECUTIVE OFFICER
JASON CUTINELLA
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MATTHEW DEKNEEF
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ARA FEDUCIA
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JOE V. BOCK
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Discover how actor Bill Pullman spends a free afternoon exploring the city of Honolulu.


Explore tea expert Yumiko Sayamaâs journey into the life-changing world of Japanese chado
Wellness: Kamala Skipper
Spotlight: Cartier
The cover photograph, shot by John Hook, shows Yumiko Sayama at Daihonzan Chozen-ji, a Rinzai Zen temple in Kalihi Valley, where she sets up the implements she uses for a traditional Japanese tea ceremony. Read about this ceremonial tradition on page 36.

Stroll through KaimukÄ«âs most stylish corners, where fashion, art, and good eats intersect.
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TABLE OF CONTENTS
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ARTS 22
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CUISINE 34
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CULTURE 50
鳿¥œã®ã«ãŒãã蟿ã£ãŠ 58
ã¢ãããªé¿ã 66
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Members of Hawaiian music trio Paâahana channel the music of their mentors through multi-influenced island melodies.
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CITY GUIDES 86 ã©ã»ãŽã£ãŒãã»ããŒã©ã€ãº 106 Living Local 116 ãªãã³ã°ããŒã«ã«: ã¢ãŒãããµããè¡ãããã«ã« 122
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ABOUT THE COVER:
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Whether she has a baton or pen in hand, noted conductor JoAnn Falletta commands an audience.
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JoAnn Falletta conducts a rehearsal for the world premiere of Southern Scenes by composer Chen Yi at Neal S. Blaisdell Concert Hall.
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Most cognoscenti regard JoAnn Falletta as the consummate music director. At the helm of the Buffalo Philharmonic Orchestra since 1999 and the Virginia Symphony Orchestra since 1991, Falletta has earned critical acclaim for her multitudinous recordings, and for the more than 100 world premieres she has presented in auditoriums around the globe. In Hawaiâi, seven years into her role as artistic advisor of the Hawaiâi Symphony Orchestra, the charismatic conductor is increasingly regarded by kamaâÄina as a cultural asset, and a leader capable of bestowing the orchestra with international cachet.
Dividing her time between Norfolk, Virginia, and Buffalo, New York, Falletta also spends about three weeks a year in Honolulu. For the Hawaiâi Symphony Orchestra, she chooses repertory for the classical concerts, engages soloists and conductors, determines tenured positions, and oversees auditions.
Amid this expansive musical life, the New Yorkborn artist remains consumed by another lifelong passion: writing. Particularly, poetry. In a professional capacity, she has written about audience enrichment, music education, music directorship, and the art of listening. But as memoirist and musicologist, she has produced a pink hardcover book of delicious, inspiring, silly, and even sad verse called Love Letters to Music. The poems inside reflect her impressionsâ sometimes madcap, sometimes intensely personalâ of music, musicians, and memorable concert dates.
In âGuitar,â she recounts a lonely childhood dominated by shyness, until her beloved father gives her a guitar on her seventh birthday. She writes: âThat dented case became the sailing vessel to / some island sanctuary / the touch of that firm dry fingerboard / the
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dusty wooden smell that clung to her / fingers slipping over knobby frets in every / cherished exercise / Each one with its own secret childhood name.â
The orchestra leader registers her heartbreak in âAfter My Mother Died,â in which she recollects mourning a mother who died too soon. âInto that silence / they played Brahms for me / and that undulating e minor / wrapped itself around me / holding me tightly in a tapestry of strings and winds and horns / pulsing and pressing against me.â
Veering from the personal into a lighter vein, Falletta comically describes discord between the conductor and a soloist in âConcerto,â a spoof redolent of the late, zany Danish entertainer Victor Borge. An excerpt:
The soloist was looking distinctly unwell Glistening in a sheen of perspiration, he gasped at me âI donât know why we do this, JoAnn.â I didnât know why either; I was not feeling very well myself. But I knew why that was, at leastâit was him.
I figured I had about even chances of catching him after the cadenza very little hope of following the first tempo transition andâif I could race ahead of him in the last sixteen barsâ well maybeâjust maybeâthe final chords would be together........
Falletta plans to do more writing, but sheâs alert to an element of cynicism entering her prose. It stems from her worries about the state of the arts in an increasingly alienated world. âIt would be sad if poetry readings or chamber music recitals were to disappear or be felt as superfluous. These are precious things,â she says at Halekulani, after leading the Hawaiâi Symphony Orchestra in a performance of Beethovenâs Ninth Symphony. âWhen we see arts struggle, and people getting caught up in other things that do not matter as much, I get worried. I do not want them to hear a Schumann symphony, the Rhenish, and not be able to feel the Rhine River flowing through as they listen. I want to be able to hold onto that.â ãŒã ãã€ããŠãããã
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With more than 100 world premieres to her name, Falletta is among the worldâs most acclaimed and indemand conductors.
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As is the case with most American orchestras, the Hawaiâi Symphony Orchestra continues to experiment, in an effort to keep the ear of younger audiences and garner donor dollars. With an annual budget of around $4.2 million, and an endowment of around $12 million, the orchestra schedules 12 classical Masterworks programs, which are sponsored by Halekulani, as well as six pops concerts, each season. Under the guidance of executive director Jonathan Parrish, the orchestra has also introduced âMusic That Rocks,â a series of surefire productions in which the 84-piece symphony orchestra accompanies lead singers and bands in tributes to headliners such as Queen, Michael Jackson, Prince, and Led Zeppelin.
In December 2017, Falletta and the Hawaiâi Symphony Orchestra also performed selections from such noted composers as Tchaikovsky and John Williams before capacity crowds at Salt, a mixed-use retail complex in Kakaâako. Days later, she returned to the Neal S. Blaisdell Concert Hall to lead the orchestra in the world-premiere of Southern Scenes , a concerto scored for flute and pipa by Chinese-born American composer Chen Yi, a longtime friend and colleague.
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Amid a noted musical career, Falleta remains consumed by a lifelong passion for writing, and her poems can be found in Love Letters to Music
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âI said the premiere must be in Hawaiâi because of the connection between Asian sensibility and a Western orchestra,â Falletta explains. âThe landscape of Hawaiâi has such a rich Chinese heritage, and itâs just wonderful that [Chen Yi] has the first performance with our orchestra.â
Falletta is in demand as a guest conductor. In May 2018, she will journey to Tokyo to lead the New Japan Philharmonic. The program will feature Aaron Coplandâs Appalachian Spring and George Gershwinâs Concerto in F, performed with pianist YÅsuke Yamashita.
Itâs not uncommon for orchestras abroad to request American compositions. âMany orchestras love the swagger of American music, they take it so seriously,â Falletta says. âWhen I grew up, we felt in the arts that Americans didnât get it. If you had violinists or pianists from Germany or Vienna, it was the real deal. At some point, though, we realized we have a different personality and work differently. We have that profound understanding of music, and an incredible imagination about music.â
Halekulani guests have complimentary admission to the Halekulani Masterwork Series Symphony performances.
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So what do they think of these Americans? These deal-makers, these handshakers who talk too loudly who smile too quickly who laugh too often.
And what of our musicians? those canny sight-readers those watchers of clocks those unionized technicians with their slick whipcrack powerhouse chords who crunch up rhythms like popcorn and play too loudly and think too quickly and work too much.
A practical people. Maybe.
Under the calloused fingers and the sinewy bows and the steely embouchures beats the heart of a poet the imagination of the child the dreamer in disguise.
And how will they remember us? not by the skyscrapers or the monuments or the deals or the unions or the clocks. But by the young boy in blue jeans on the subway scribbling on a scrap of manuscript the voice of the dream.
Music in America by joann fallettaThat guitar may not look like much But it saved the life of a little girl.
Battered in its cardboard case
Six plunky strings that never seemed to stay in tune. Well, it didnât cost much, thatâs for sure But that didnât make a difference to that girl.
Afraid of school
Afraid of stores and summer camp and people Afraid of nuns and recess and birthday parties
Plain and friendless
And knowing it all too well.
That dented case became the sailing vessel to some island sanctuary the touch of that firm dry fingerboard the dusty wooden smell that clung to her fingers slipping over knobby frets in every cherished exercise
Each one with its own secret childhood name.
That little girl played through those fears Year after year of uncertainty and awkwardness and confusion. Of loneliness and tongue-tied anguish Of timid overtures and paralyzing shyness. Played through days and weeks and years of life.
That little girl is forty-seven now. She tells people what to do. She gives speeches. She makes decisions. She circulates at parties.
The guitar stays in the closet, mostly.
But she hasnât changed so much. Sheâs still afraid of all those things, deep inside And sometimes, when sheâs alone
She touches that fingerboard and remembers and loves that guitar that saved the life of a little girl.




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THE WAY OF TEA
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A womanâs journey into the lifechanging world of Japanese chado .
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Yumiko Sayama guides guests through the world of chado at Chozen-ji.
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Tucked into a quiet hilltop neighborhood in Honolulu, Yumiko Sayamaâs tea house is a study in grace and purpose. Birds warble their sweet notes from the trees as the morningâs sunlight filters in through the houseâs translucent shoji screens. Inside, clean lines and muted colors soothe an overactive mind. Beauty is found in the small, unadorned details: neutral walls edged with simple wood trim, a vessel holding water, a single scroll. Even the breeze, winding its way through the ironwood tree forest adjacent to Sayamaâs home, seeks brief respite before traveling on to the city below. Everything quiets in the tea house.
Sayama is a teacherâor a âlifelong student,â she demursâof the art of chado, or âthe way of tea.â Clad in kimono, she prepares for the morningâs tea ceremony with movements both silent and sublime. Believed to have originated in the late 12th century, when a Japanese monk returned from China with new knowledge of tea preparation, the tencha tea ceremony has evolved into an elegant art that embodies the quiet contemplation of Zen Buddhism through grace, harmony, and humility.
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From tatami mats to tea bowls, chadoâs implements are beautiful and functional.
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Sayama arranges cylindrical pieces of charcoal in a hearth, their embers glowing in the silky ash. She prepares the implements for the ceremony: palm-sized tea bowls, a slender, elongated ladle, an airy bamboo whiskâeach item utilized with exquisite thought and care. Seated upon pale-golden tatami mats, guests enjoy wagashi, or Japanese confections, while Sayama adds a small spoonful of moss-green powder into a bowl. She adds hot water and briskly whips the mixture. From the elegant crenellations of her kimono, she removes a red silk square to handle the tea bowl. The wagashi, having left a trace of sweetness on the tongue, balances out the bitter foaminess of the matcha tea that Sayama now presents to the guests. Chado is beautiful to observe, explains Sayama, and not just for its refined prescribed motions or the simplistic beauty of its ceremonial implements. âTea is always about taking care of others,â she says.
Growing up in Asakusa, a Tokyo district known for retaining a historic Japanese atmosphere, a young Sayama took curious delight in seeing the townswomen eschewing modern, Western clothing in favor of traditional Japanese dress and hairstyles. Sheâd watch them mete graceful steps along neighborhood corridors. Donning a kimono as a child, she felt special, as if a âprincess.â Once in the fourth grade, she even styled her hair in the same delicate manner as the women she had admired in the streets. âI just felt comfortable,â Sayama says. Though Sayama appreciated the classic Japanese arts, studying Japanese dance late into her teens, chado held little appeal. In Sayamaâs mind, tea ceremonies seemed too rigid and regulated. Seiza, the formal, upright style of sitting found in tea ceremonies, seemed a dreadful requirement.
By the time she was 31 years old, Sayama resided on Oâahu, where she was acclimating to tropical life in the Pacific. In quiet moments, she found herself missing her home culture. Longing to reconnect, she telephoned a local Hongwanji: Were there any classes available, perhaps ikebana or Japanese dance? The woman on the line was obliging, the call serendipitous. Indeed, a tea class was scheduled for that very morning.
At the class, unlike the formal, constricted tea room she had imagined in her youth, Sayama instead discovered a warm, cheery salon of women. The group chatted about soap operas and new restaurants while

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Chado wasnât about rules; it was about finding rapture through meditative action. âIt was like opening a treasure box,â Sayama says of the awakening. âOnce you understand the basics, itâs freeing. I felt reborn.â
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âTea is always about taking care of others,â Sayama says.
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simultaneously learning about tea ceremony protocol. Though the tone leaned more casual than ceremonial, Sayama found the practice pleasing and began regularly attending the gatherings.
Ten years later, Sayamaâs teacher, who had been quietly observing Sayamaâs inclination toward chado, encouraged her to visit Kyotoâconsidered the hub of Japanese tea cultureâto further her tea studies. There, Sayama experienced a world strikingly more formal than her relaxed Honolulu-based classes. âIt was so hard,â says Sayama, noting that many of the workshop participants had been practicing chado for more than 30 years. âI was a beginner, like a chick!â When Sayama began to struggle, and her prejudices of teaâs rigid culture surfaced anew, the teacher gently demonstrated to her that chado was not meant to be constrictive. âYou donât have to do it,â Sayama was told. âThere is no âhave to.ââ Suddenly she understood: Chado wasnât about rules; it was about finding rapture through meditative action. âIt was like opening a treasure box,â Sayama says of the awakening. âOnce you understand the basics, itâs freeing. I felt reborn.â
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Sayama furthered her tea studies in Kyoto with a prestigious scholarship.
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Between her visits to Kyoto and her continued study in Honolulu, Sayamaâs connection to chado deepened. Then, 25 years into her tea journey, Sayama was offered a most prestigious honor: a scholarship to study under a renowned tea master in Kyoto.
âIt was sort of like boot camp,â Sayama says of the strict, yearlong study. During it, she led a cloistered life. Sayama and the four other awardees were required to wear kimono every day. Scholarly endeavors and mundane work were prescribed in equal measure. Days began promptly at sunrise, with two hours dedicated to cleaning the grounds, including the bathrooms, kitchen, and gardens. After a morning assembly, a full day of classes commenced, followed by dinner and more cleaning. Students finally retired to their sleeping quarters at 9 p.m. Nearly three years later, Sayama marvels at the experience, grateful for having furthered her knowledge in both breadth and depth, but more so, grateful for having what began as a recreational pleasure transcend to something more spiritual.
Sayama sometimes fears that technology has dulled our senses. Fortunately, in a teahouse, the
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Though she gives private tea ceremonies at her home, Sayama also offers tea classes at Chozen-ji, a Rinzai Zen temple in Kalihi Valley.
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high-tech world outside is absent. Guests are invited to slow down and experience the world around them.
While in Japan, where the four distinct seasonsâ winter, spring, summer, and fallâheavily tie into tea ceremonies, Sayama has instead discovered ways to highlight Hawaiâiâs own unique patterns in nature.
âI try to show [my guests] how we can feel seasons in other ways,â she says. âFor example, see how the moon is so bright right now, or how the shower trees bloom.â
In Sayamaâs teahouse, guests can refresh and reset. Then they bow in appreciation to their hostess, and the shoji screens are opened anew. The tea ceremony is now complete. Outside, the sun shines in a wide blue sky. The guests inhale a final, restorative breath before departing.
âThis is a lifelong study,â says the Honolulu tea teacher, reflecting upon chadoâs impact on her spirit, outlook, and direction in life. Through chado, she found passion. Through passion, she found purpose. And, through purpose, Yumiko Sayama found her way.
For more information on Sayamaâs classes, visit chozen-ji.org.
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Members of Hawaiian music trio Paâahana channel the music of their mentors through multi-influenced island melodies.
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Paâahana performs during sunset at House Without a Key.
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It is brunch time at Halekulaniâs House Without A Key, and the mood is bustling. Patrons fill the openair dining area and conversations start to build. Band members from the group Paâahana barely notice: House Without a Key is the home base where they perform every Tuesday and Wednesday evening at 5:30 p.m. Theyâre used to a good crowd. Even though they have the day off, Paâahana canât help themselves. They break into an acapella rendition of âPua âÄhihi,â taught to them by the late Kahauanu Lake, a legendary local performer and founder of the Kahauanu Lake Trio. Doug Tolentino, Paâahanaâs founder and âukulele player, leans in close to his cousin and double bass player Pakala Fernandes to listen for the tune, while Kaipo Kukahiko, who usually plays steel guitar, croons along.
Fellow diners hush and turn to the table that has suddenly sprung into a mellifluous three-part harmony. Itâs a different setting for the trio, as theyâre usually up on the restaurant stage, but the scenery is the same, especially the faces turned to their music. The trioâs voices flow into leo kiâekiâe, a distinctive Hawaiian falsetto. Smiles and smart phone cameras appear as the group transforms the Hawaiian lyrics into a honey-dipped, hushed lullaby.
When they conclude, each band member reminisces about learning Hawaiian music. Their recollections are complex, and each can name numerous artists and family membersâwhose musical lineages span decadesâwho taught them. Fernandes is a cousin of the late âAuntieâ Irmgard Farden Aluli, a prolific composer of more than 200 Hawaiian songs. Fernandes lived
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CULTURE
Paâahana, which translates to âhardworking,â has been playing at House Without A Key since 2001.
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throughout the mainland during his early adulthood years, performing in symphonies as a French horn player, until the late 1990s, when he moved home to Oâahu and set out to return to his musical roots.
âWhen I was away, Iâd listen to Kahauanu Lake and get homesick,â Fernandes says. âDoug is his protégé, so when I moved back home, [Doug], who was a well-established Hawaiian musician, took me under his wing, and we started singing together.â
Soon, Kukahiko, Tolentinoâs then-cousin-in-law, joined the group. Kukahiko had learned steel guitar from famed performer Jerry Byrd, a former member of the Hiram Olsen Trio, and a regular performer at Halekulaniâs House Without A Key. Together, they chose the name Paâahana for their band, which translates to âhardworking.â Their talents and work ethics earned them a permanent timeslot at House Without A Key in December 2001.
While Tolentinoâs repertoire of Hawaiian music experiences spanned more than 20 years by that point, he wanted to delve further into what he had learned from Lake. â[Lake] had taught me jazz,â he explains. In doing so, he infused Paâahanaâs music with Afrojazz traits. His fellow members had no qualms about
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âWe would not be here today if it wasnât for our ancestorsâ gifts of music. And we honor them by singing what weâve learned.â
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Tolentino, member of Paâahana ãå 茩ããåŠãã 鳿¥œãªãã«ä»ã®åãã¡ã¯ååšããŸããã
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Musician Jeff Au Hoy accompanies the band on steel guitar.
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how this changed their sound. âTo me, Hawaiian music is actually everything that weâve been exposed to throughout the years,â Fernandes says.
The result of Paâahanaâs sound is various âsyncopation of beats,â Tolentino says, and a âfluctuation of singingâ style. The rich sounds from Fernandesâ double bass creates a balanced tune with their falsetto voices. Kukahikoâs steel guitar sets the mood for a nostalgic island-esque experience, gliding and expanding the notes as if there was no end to the song. Tolentinoâs âukulele completes the ensemble, strumming the same notes once taught to him by Lake. The âukulele, once used as a supporting role in background music, was reintroduced by Lake as the lead instrument in a performance when he was a part of the Kahauanu Lake Trio.
âWe would not be here today if it wasnât for our ancestorsâ gifts of music,â says Tolentino, who notes that this year marks the bandâs 17th anniversary of performing at House Without A Key. âAnd we honor them by singing what weâve learned.â
Paâahana performs every Tuesday and Wednesday at 5:30 p.m. at Halekulaniâs House Without A Key. Reservations are encouraged. For more information, visit halekulani.com or call 808-923-2311.
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The harmonious sound of an âukulele is the result of the companyâs dedication to craftsmanship.
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âUkulele, the beloved Hawaiian instrument, in various stages of production.
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When the founder of KoAloha Ukulele, Alvin Okami, wanted to shift the focus of his family business from manufacturing plastics to creating miniature wooden âukulele figurines, Alvinâs son, Alan, wasnât too thrilled.
âWe didnât know a thing about making âukulele,â says Alan, who is now KoAloha Ukuleleâs president. âI didnât think it was a good idea.â
His fatherâs notion was based on a tip that he had received from Herb Ohta, also known as OhtaSan, a professional musician and âukulele player in Hawaiâi. Ohta had told Alvin that tourists regularly requested miniature âukulele at his sisterâs souvenir shop at Kahala Mall in Honolulu, as mementos of their vacations. As the cost of plastic materials had been rising, Alvin was on the lookout for another production venture for the company. But Alan, who
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KoAloha Ukulele offers daily tours at its Honolulu facilities.
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was in charge of the businessâs finances, worried that selling miniature âukulele would only get them deeper in debt. Eventually, he realized it was his fatherâs decision to make, and he helped his family launch KoAloha Ukulele in 1995.
Today, KoAloha Ukulele has grown from making miniature âukulele figurines for tourists to crafting renowned âukulele instruments. Its âukulele are sold in nearly 100 stores throughout the world. âItâs amazing how far weâve come,â Alan says. âI never thought Iâd say this, but I love my job, and canât imagine doing anything else.â
Lloyd Manamtam, KoAloha Ukuleleâs consumer relations and showroom manager, credits the success of KoAloha Ukulele to its unique sound, shape, and craftsmanship. Customers rave about the instrumentsâ bright tone, and are intrigued by the shape of its sound hole, which resembles a Japanese rice ball, or âmusubi.â
âEverything about our âukulele is carefully handcrafted,â Manamtam says as he points to the âukulele styles mounted on the wall in the Kakaâako factoryâs showroom. Over the years, he says, the companyâs âukulele has evolved to include an internal core structure, an invention specially made by Alan Okami. The result is a masterpiece that is both light and durable.
This core structure of KoAlohaâs instruments starts with a unibrace skeleton, which strengthens each âukulele. Shaped like a mini windowpane, it is inserted between the sides, below the sound hole, where the âukulele starts to curve into a pear shape. Two wooden pieces, the length and width of a tongue depressor, are then crossed right below, followed by a thin wooden brace that helps hold the shape of the body. Once its sturdy bones are set, the âukulele is squeezed into a corset of metal clamps, then fitted with the final backing of wood, such as koa, mahogany, or rosewood.
Other steps include shaping the âukuleleâs signature five-pointed crown headstock, creating the fretboard, and buffing its edges. Itâs a long process, says Manamtam, but worth the result. In a single day, 20 âukulele are completed. Each is handcrafted by aspiring luthiers, who must perfect each step of the process for up to a year at a time.
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âOur customers can sense that quality and pride in our âukulele. You can hear it in the sound that it makes too. Thatâs the sound of aloha.â
â Alan Okami, president of KoAloha Ukulele
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KoAlohaâs instruments start with a unibrace skeleton, which strengthens each âukulele. Shaped like a mini windowpane, it is inserted between the sides, below the sound hole, where the âukulele starts to curve into a pear shape.
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While dedication to craftsmanship is what the company is known for, KoAloha Ukuleleâs sense of family, among its workers and its customers, is also part of its identity and success.
âOur customers can sense that quality and pride in our âukulele,â Alan says. âYou can hear it in the sound that it makes too. Thatâs the sound of aloha.â
KoAloha Ukulele is located at 1234 Kona St. in Honolulu. Free tours of its factory are offered Monday through Friday at 1 p.m. Reservations are not required. For more information, visit koaloha.com or call 808-847-4911.
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TEXT BY MATTHEW DEKNEEF
IMAGESBY
JOHN HOOK & KAINOA REPONTEæïŒãã·ã¥ãŒã»ãããŒã
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CALL ME BY YOUR RAIN
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In a symbiotic display of land and language, Hawaiians show a deep affinity for the islandsâ rains with more than 200 words and phrases.
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Rain, or âuaâ in Hawaiian, is a near-daily occurrence in the islands. For residents, these passing showers are business as usual, if not a welcome respite. For malahini (visitors), an unexpected downpour may be perceived as an unfair occurrence, a damper on oneâs pre-planned itinerary. But taking a closer look at how these rains are honored in Hawaiian culture can help those in the islands see the beauty and familial nature of their aqueous arrivals.
Hawaiians value rain, and all its intricaciesâthe intensity with which it falls, the angles it forms when swooping around a cliff, its many iridescent colors, the places where different types manifest and to which they are linked. This is evident in the Hawaiian language, which has more than 200 known terms for the rains found across the archipelago. This specific extension of the cultureâs vocabulary was collected most recently in HÄnau Ka Ua: Hawaiian Rain Names, an encyclopedic record of descriptors sourced from mele (songs), oli (chants), moâolelo (legends), âÅlelo noâeau (proverbs), and the broader oral tradition. By recognizing them, author Collette Leimomi Akana and her co-researcher, Kiele Gonzalez, affirm the incredibly nuanced kinship the native culture has with this enduring element.
So the next time youâre enjoying the vista from your hotel lÄnai and notice a cluster of rainclouds looming in a nearby valley, or youâre walking the streets of WaikÄ«kÄ« and find yourself greeted by a gentle drizzle, contemplate the names of the regular Honolulu rains you may encounter in the islandâs kona (leeward) district. Because when you know a rainâs nameâor how to greet a Hawaiian rain as it greets youâyouâre all the more likely to welcome it with open arms.
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Koko
When a rain carries with it a rainbow, or is so heavy it turns streams red-brown with muddy runoff, it is referred to as the koko rain. The color red, or ââulaâ in Hawaiian, is a culturally powerful hue. When it expresses itself in nature, it is given amplified attention, which is why this rain is also called âkÅkÅ âulaâ (literally, ânetwork of red color,â as the spreading of a rainbow) or ua koko (a âblood-red rainâ). The koko rain is symbolic of royalty or the divine. Priests saw koko rains as omens, and they interpreted their fleeting rainbows in dual fashions, as the foreshadowing of either a chiefâs birth or death.
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NÄulu
Across Hawaiâi, even when the weather appears pristine, a rain can surprisingly manifest. Hawaiians named this type of rain, a sudden shower, ânÄulu.â It also shares its name with a wind and storm cloud, which work in concert to produce such rain out of the blue.
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Līlīlehua
Literally the âlehua blossom chillâ or âtiny drops on the lehua blossom,â one usually meets this rain in PÄlolo, a quiet community inland of KaimukÄ«. LÄ«lÄ«lehua, a delicate and chilly sheet of rain that clings to the valley, is described in a song as a ârain that soothes the mind, stirring up feelings in [the] heart.â According to myth, this rain takes its name from a beautiful woman who lived in PÄlolo. A moâo, or legendary lizard, loved LÄ«lÄ«lehua, but she had fallen in love with another man. Jealous, the moâo turned her into this rain that never ventures past Waiâalae Avenue.
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Kuahine
This rain is often associated with the area of MÄnoa, but even if you donât find yourself there during your stay, keep your ears perked for the term while listening to Hawaiian music at House Without a Keyâthis rain is name-checked in many songs about the region. While the lyrics and melodies may sound beautiful, the ancient legend behind its name is quite sad. Kuahine was a chiefess with a daughter so beautiful she was the source of gossip; men often boasted they had slept with her. When the daughterâs lover heard these rumors, he killed her. Overcome with sorrow, Kuahine transformed into this rain.
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Poâonui
Poeticisms aside, Hawaiians did admittedly consider some rains to be nuisances. In this case, the poâonui is a troublesome or top-heavy rain. Literally meaning âbig head,â this generally descriptive term refers to an uncomfortable rain so cold it numbs the head and sends shivers down oneâs spine.
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Waâahila
True to its name, this rain is found at Waâahila, a ridge between MÄnoa and PÄlolo valleys. However, it can extend into nearby districts, reaching as far as Judd and Wyllie streets in Honolulu. The character of this rain is soft and sweeping. Fittingly, thereâs a song set in WaikÄ«kÄ« to ruminate on the next time such a lovely rain falls nearby. In a Hawaiian epic told by HoâoulumÄhiehie, Waâahila is referred to as a âblanketing fall,â and an âoutpouring of love, rising to brightness.â
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HÄâao
Found in the ahupuaâa, or land division, of Nuâuanu, this rain falls in successive showers. Its description was taken from the word âhÄâaoâ itself, which refers to the courtly entourage that proceeds after a chiefâthe showers of this rain follow one another in a noticeable pattern of heavy and light precipitation. Its repetitive pattern, called the uahÄâao or naouahÄâao, has also been interpreted as a design for kapa, a barkcloth fabric.
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