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Description
The Kukaniloko Birthing Stones is one of the most cultural sacred sites in Hawaii that was built in the 11th century AD. This site has been designated for high ranking women who come to the stones to give birth to royal children. Children who are born at this site ensures high ranking status in society. The sacred rituals that took place at Kukaniloko Birth Site maintained the history of antiquity, or ancient past, and purity of the chiefly lineages on Oahu. This site consists of 2 rows of 18 stones designated for 36 chiefs to witness the birth of the child. Kaupuu (backrest stone) is named Kukaniloko (Crowe). ("Ku" means to stand fast, appear or begin, "Kani" means noise of any kind, "Loko" means inside, within or feelings (Barron).) Together Kukaniloko means "to anchor the cry from within" and is also known as "the navel of Hawaii". Since the stones are located at the center of Oahu its considered to be the navel; center of a person’s stomach or place, thus meaning ‘birth’. The name indicates that this was and still is a place of great importance in Hawaiian culture. Several of the stones were also known to have astronomical, navigational, political, social, education and ritual importance. (The other site designated for giving birth to high ranking children is at Holoholoku at Wailua on Kauai) (Crowe).

Geography
During the time that royal Hawaiians used this site, it was meant to be a very secretive spot, created only for those who were considered worthy. It is now on a 5 acre parcel of land located on a historical park in central Oahu. It is located between two mountain ranges: Wai'anaes to Leeward and Ko'olaus to Windward (Crowe). The location of the stones is specifically important due to the fact that the stations of the sun can be observed from Kukaniloko by using prominent markers of both the mountain ranges including mountain peaks, gaps and ridges (Barron).

DIRECTIONS: Take H1 west bound to H2, take H2 north to exit 5 (Wahiawa), then take Kamehameha Ave north through Wahiawa to Whitmore Ave, (opposite of Whitmore Ave) turn left on the dirt road to a pineapple field where the stones are located further down the road. The Kukaniloko stones are located about 100 yards from the intersection of Hwy 80 & Whitmore Ave (Beal). Look for a red dirt path leading to the birthing stones that opens up to an elegant ceremonial area, surrounded by tall grasses with Waianae Mountains in the distance.

The main stone, Kukaniloko, a large brown lava rock, that is located near the center of the site is used to support the mothers back in a semi-sitting position. There are 2 high, pointed spots on both sides of the stone where chiefs or priests can assist the mother (Crowe).

History
The Kukaniloko Birth Site's purpose was to bestow special privileges on the newborn. While the mother gives birth, 36 male chiefs gather around to position herself at certain stones where they could witness the birth of the child. This is demanded in order to give recognition to the bloodline and the combined status of the parents determined the child's status (Crowe). Some Hawaiians believe mana is handed down through generations of tupuna (ancestors) and is considered to be a legacy and that is bestowed on them for their humbling and gracious deeds. Mana can be referred to different things but mainly it is considered to be referred to as honor; to have high authority or prestige. It also instils admiration and respect for others. Mana translates to power and someone with mana is spiritually powerful, courageous, but also humble “Mana is who we are as a people and as a nation: it embodies our culture, our history, our beliefs. Mana is sacred. It is complex. It touches the very soul” (The Meaning of Mana). Another path to accomplish mana is through high ranking chiefs that practice this spiritual energy and pass it down to their heirs. (The Meaning of Mana)

The decision of who was able to attend the birth and the way the mother was positioned was governed by Kapu; sacred and forbidden rules to ensure full sanctity of births at this sacred and powerful place (Crowe). (The mother also had to follow a strict diet, ingesting various local plants such as a sap mixed with water, which was used to prepare her for a painless labor (CITE).) It was believed that if the mother trusted in the site and was properly positioned that the child would be born with honor, receive the God's blessings, and the mother would endure an easy labor. However, if the delivery was tough, it was a sign of weakness and because the gods did not help, the child was viewed as a bad omen (Crowe).

Sometimes, the mother was not able to see her child for many years after she gave birth to ensure the baby would not be harmed. This was encouraged on the father because infanticide in high ranking families was common among rival chiefs. The child was taken to nearby Waihau heiau of Hoolonopahu (which no longer exists) where purification rituals were performed such as cutting of the umbilical cord which was witnessed by 48 chiefs (Beal).

This site had existed for about 900 years, dating back to when high chief Kapawa was born at this sacred and royal site around 1100AD. One of the last birthing attempts made by King Kamehameha I in 1797 when his son and successor, Liholiho was to be born. However, during the attempt to give birth, his wife, Queen Keopuolani’s illness prevented her from giving birth at the stones. The Hawaiians interpreted this as God's disproval for committing human sacrifices (Barron). (Ancient Hawaiians believed that by sacrificing humans they could gain the favor of Ku, the god of war and defense, to achieve victories during their battles.) (CITE)

The birth of a royal child was so highly praised that thousands of Maka'aiana (or commoners) came to view the delivery from the far side of the stream. They would carry torches, beating drums and chant to announce the birth of a great chief. Commoners were even killed if they entered the sacred site. However, it was believed that if the woman delivered the child before arriving to the stones, the child was considered to be an "outside chief" and would not receive special privileges (Crowe). Some stones were considered to possess powers of blessings while others were seen as evil. Other stones were also believed to hold guardian spirits and had the power to absorb the pain of the mother. The woman would also pray and give offerings to ensure a safe and healthy delivery (Crowe).

Astronomical Significance
In Hawaiian mythology, the sun, moon, planets and stars in relation to certain prominent figures in the landscape were used to mark time and place. This was also known to tie the land to spiritual bodies that represented their ancestors. Kukaniloko is a place of rituals as well as teaching center where members of the high elite could study the sky for astronomical and navigational purposes. From the Kukaniloko birthing site, the setting of the sun along the peaks of the Waianae Range could possibly have been observed and used as a calendar. Some of the stones were used as a reference points to observe the sun setting behind Mt. Kaala of the Waianae mountains at the equinox (Barron).

Equinox- the time or date (twice a year) at which the sun crosses the celestial equator, when day and night are equal lengths.

Solstice- either of two times in the year, when the sun reaches its greatest distance from the celestial equator (summer solstice is the longest day of the year) (winter solstice is the shortest day of the year).

The stone (pohaku) shaped as a canoe was used by navigators as a compass and to learn significant astronomical concepts. It was believed that certain myths and ceremonies helped navigators memorize the geography of the sky. People with high royal ranking, who were star experts and specialized in oceanic navigation, kept their techniques a well-guarded secret. The stone is aligned south-southwest to north-northeast. It is believed that the grooves or “teeth” along the perimeter of the stone were also used to observe the stations of the sun as positions of the stars. The distinctions on the edge of the rock will cast a shadow on different parts of the concentric circle petroglyph in different times during the year (Barron). (Show pictures)

During the equinox, they touch the center of the largest concentric circle petroglyphs and the direction of the line between the two largest circles is exactly north-south. In the month of August, during late afternoon the sun forms a shadow in the shape of a dagger on another important stone. It reaches from a “tooth” on the west side of the stone to an opposite hole on the same stone (like a puzzle piece). Hawaiians believed that if a royal child was born during this time, he was destined to be a very powerful chief (Barron). The Kukaniloko Birthing Stones could be considered to be a Hawaiian version of the Stonehenge Stone Circle in England, made up of concentric rings of stones and holes, and were used to mark the summer solstice.

Chants
The first chant, "He Mele No Kukaniloko," honors the sacred site of Kukaniloko. It was written by John Holani Ha’o in the 1920s. The second chant honors Kapawa, the first ali'I (lineage of rulers) born at Kukaniloko. http://kukaniloko.k12.hi.us/multimedia/mele.html (URL for 1st chant) http://kukaniloko.k12.hi.us/multimedia/kapawa.html (URL for 2nd chant)

Hawaiian Version:			 Song of Kukaniloko (translation) No Kukaniloko ko'u aloha, Ke kupa noho kula a o Kalakoa, Kahi hanau hoi o na alii, Wohi hoi a o Hawaii nei; Walea i ke kui lei Ahihi, Lei hookipa no ka malihini, Paa mai uka i ka uhiwai; O ke kehau anu ko ke kuahiwi; Halihali mai ana i ke ala, Ke ala o maile Nohoanu; Auau aku i ka wai o Kuaikua Wai hooheno a na alii; Na mamo hoi a Kakuhihewa, A na pua a ka Na'i Aupuni; Nana i rula mai a pololei, Me ka ihe laumeki i ka lima; A he puuwai koa me ka wiwoole Imi maluhia no ka lahui; Hui pau ia mai na ailana, Mai Hawaii a Niihau Noho hoomalu ia me ke kaulike Mamalahoa kanawai; Hainaia mai ana ka puana, No Kukaniloko ko'u aloha. For Kukaniloko is my love, The native born that dwells on the plain of Kalakoa Birth place indeed of the chiefs Highest chiefs indeed of Hawaii here Accustomed to stringing wreaths of ahihi Wreath of entertainment for the stranger Finished from upland in the heavy mist The cold dew of the mountain Bearing the fragrance The fragrance of mana that dwells in the cold Bathe in the water of Kuaikua Cherished water of the chiefs The descendants indeed of Kakuhihewa The offspring of the Conqueror of the Realm Who ruled wisely With the barbed spear in the hand And the brave heart with fearlessness Seeking peace for the race. All united are the islands From Hawaii to Niihau Swelling in peace with justice Mamala Hoa is the law Told is the refrain For Kukaniloko is my love

Chant for Kapawa 'O Kapawa, 'o ke ali'i o Wai'alua I hanau i Kukaniloko 'O Wahiawa ke kahua 'O Lihu'e ke ewe 'O Ka'ala ka piko 'O Kapukapuakea ka a'a O Kaiaka i Maeaea Ha'ulei i Nukea i Wainakia I'A'aka i Haleu I ka la'i malino o Hauola Ke li'i 'o Kapawa ho'i no Ho'i no i uka ka waihona Ho'i no i ka pali kapu o na li'i He kia'i Kalahiki no Kaka'e  'O Heleipawa ke keiki a Kapawa He keiki ali'i no Wai'alua i O'ahu	Chant for Kapawa (translation) Kapawa, the chief of Wai'alua, Was born at Kukaniloko; Wahiawa the site; At Lihu'e the placenta, At Ka'ala the navel cord, At Kapukapuakea (Heiau) the caul, (Heiau) of Kaiaka at Maeaea; He died at Nukea at Wainakia Through (the surf of) 'A'aka at Haleu, Through the calm stillness of Hauola, The chief Kapawa was taken, Taken upland (in Iao) for laying away, Taken to the sacred pali of the chiefs, Kalahiki is the "Watchman" of Kaka'e, Heleipawa was the son of Kapawa, A chiefly child of Wai'alua, Oahu (Oshiro)