33-562: Tākitimu was a waka (canoe) with whakapapa throughout the Pacific particularly with Samoa , the Cook Islands , and New Zealand in ancient times. In several Māori traditions , the Tākitimu was one of the great Māori migration ships that brought Polynesian migrants to New Zealand from Hawaiki . The canoe was said to have been captained by Tamatea . The Tākitumu (sic)
66-421: A boat propelled by oars, the thwart has to be positioned with the right geometry for the oar to be worked efficiently and comfortably. Firstly, with a rearward facing oarsman, the thwart has to be nearer the front of the boat than the pivot point for the oar (which acts as a fulcrum). The usual distance between the after edge of the thwart and the oar's pivot is 10–12 inches (250–300 mm). The next consideration
99-457: A living bird and flew to the top of the mountain, causing it to make a rumbling sound. The mountain was named Maungaharuru ("rumbling mountain") as a result. When the canoe reached the Wairarapa region, Tupai left the canoe to settle. Here he established a whare wānanga , where he later educated Rongokako , the son of Tamatea Arikinui. None of the remaining crew had the power to maintain
132-415: A sailing dinghy, all or some of the thwarts may be built in with the structure of the centre-board case. In lightly-built whaleboats , the thwarts deliberately had a slight upwards bend in the middle. This meant that if the hull received a blow on the side, it could momentarilty flex slightly as the thwarts bent slightly more – without this, the force of the blow would punch a thwart through
165-411: Is fastened to, a longitudinal stringer which is sometimes called a shelf. The joint between hull and thwart is often reinforced with pairs of knees. Traditionally, knees are grown to the required shape, so that the grain follows the shape. In modern construction, glued laminated timber knees may be used. In larger boats, the centre of the thwart is supported with a pillar that goes down to the keel. In
198-401: Is height. The oarsman has to be positioned so that during the recovery part of the stroke, the oar is above the surface of the water, allowing for the height of waves which the boat might encounter. Since the oarsman is seated, the inner end of the oar cannot go any lower than the top of their thighs – and some clearance is needed for comfort. This usually translates into the top of
231-589: The Aupōuri Peninsula in Northland . Some members of the crew settled in this location, but Tamatea led most of the crew continued around North Cape , and along the east coast of the North Island until they reached Tauranga . Here Tamatea left the Tākitimu , entrusting the command to Tahu, whom he instructed to find a source of pounamu or greenstone (nephrite jade). As Tākitimu travelled along
264-585: The Tākitimu by singing a karakia which J. H. Mitchell records and pouring a calabash of water over the bow. Then four rollers, called Te Tahuri, Mounukuhia, Mouhapainga, and Manutawhiorangi were used to launch the canoe into the Pikopiki-i-whiti lagoon . After this, it was taken in the night to Te-whetu-Matarau and the tohunga Ruawharo cast various protective spells for the boat, one of which J. H. Mitchell records. J. H. Mitchell forcefully denies stories that Ruawharo alone or with his brother Tupai stole
297-726: The Tākitimu from the tribes of Te Tini-o-Pekerangi, Te Tini-o-Whakarauatupa, Te Tini-o-Makehukuhu, and Te Tini-o-Tutakahinahina. The Takitimu was a large, single-rigger canoe. It consisted of rauawa (boards attached above the hull), haumi (extensions to the front and back of the boat), taumanu ( thwarts ), a kāraho or rahoraho (deck), a tauihu ( figurehead ), rapa ( sternpost ), whitikotuku (frame for an awning), tira (masts), puhi (plumes of feathers), kārewa (buoys) and hoe (paddles). The canoe had six ceremonial paddles: Rapanga-i-te-atinuku, Rapanga-i-te-ati-rangi, Maninikura, Maniniaro, Tangiwiwini, and Tangi-wawana. There were two bailers : Tipuahoronuku and Tipuahororangi. At
330-532: The Tākitimu is given by J. H. Mitchell, according to whom the explorer Hoaki and his brother Taukata had travelled to New Zealand from Hawaiki in the Tutara-kauika , searching for their sister Kanioro, who had been abducted and taken there by Pou-rangahau. They returned in the Te Ara-Tawhao seeking kumara seeds and bearing the news that the islands were sparsely populated. This inspired Tamatea,
363-513: The Tākitimu was a sacred canoe. Many also give the name of the captain as "Tamatea", although in different forms. (He is not to be confused with Tama-te-kapua , who sailed the Arawa to New Zealand.) The Takitimu waka landed at Whangaōkena (East Cape), Ūawa (Tolaga Bay), Tūranganui (Gisborne), Nukutaurua (on Māhia Peninsula) and other points further south along the East Coast. Accounts from
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#1732780570761396-459: The Arikinui ("great chieftain"), who led the tribes of Ngāti Hukumoana, Ngāti Hakuturi, and Ngāti Tutakahinahina, which lived in the villages of Whangara, Pakarae, and Rehuroa, to build a canoe and lead a migration to New Zealand. Tamatea ordered the construction of Tākitimu . It was made by three craftsmen, called Ruawharo, Tupai, and Te Rongo Putahi. The initial work was done on Titirangi hill,
429-487: The Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 222117915 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 07:56:10 GMT Thwart A thwart is a part of an undecked boat that provides seats for the crew and structural rigidity for the hull. A thwart goes from one side of
462-441: The boat, are worked by one person. (Technically, in salt water, this is the only use of an oar that is termed "rowing". In inland waters, it is termed "sculling" and "rowing" means working a single oar. This strict and contradictory terminology is not always adhered to.) Most commonly, a thwart is a single timber plank. It usually needs to be firmly attached to the hull. In a traditional wooden construction it usually sits upon, and
495-451: The carving was completed in an extremely sacred enclosure which was off limits to women and commoners. The craftsmen and their tools had to be specially purified in water when their work was over; J. H. Mitchell records the karakia sung by the tohunga (high priest) during this work. All the chips and sawdust from the canoe had to be ritually burnt, because it was too sacred to be used for any other purpose. Tamatea and Ruawharo consecrated
528-475: The chief source of mauri for the whole East Coast. At Wairoa , the Tākitimu went up the Wairoa River to Makeakea, now the site of Tākitimu marae . One of the canoe's rollers fell into the river and transformed into a taniwha. Later, part of this roller was recovered and used by a rangatira named Kopu Parapara to build a house at Te Hatepe, which inherited the tapu of the Tākitimu . This house
561-465: The east coast, the crew stopped at various locations and gave them names. These included Hikurangi , named after a mountain on Hawaiki, Whāngārā , and the Pakarae River . Titirangi hill in modern Gisborne was named after the hill on which the Tākitimu had been built. The tohunga on the Tākitimu conducted fire rituals that placed the mauri (life force) of their traditional knowledge in
594-646: The existence of more than one "Tamatea" from the Takitimu . South Island traditions indicate that Tamatea explored the western and southern coastlines of the South Island. The Tākitimu is said to have been turned to stone at Murihiku . From there, Tamatea is said to have built another canoe, the Kāraerae , to return to the North Island. Waka (canoe) Too Many Requests If you report this error to
627-604: The front of the canoe there was a space for the sacred objects in which the atua (gods) of the people resided. These objects represented Ranginui (the sky) and Paptuanuku (the Earth). The objects also represented a number of spirits that protected the Takitimu on its voyage: The Takitimu was too sacred for women, commoners, children, or cooked food to be allowed onto it, so the crew consisted entirely of prestigious men: Tākitimu travelled from Hawaiki to Rarotonga in three days. J. H. Mitchell follows Percy Smith in making
660-402: The horizontal component of that force. Especially in larger boats, a footrest or "stretcher" is provided for this. It is usually adjustable for the height of the oarsman. Another consideration for the position of a thwart is the fore and aft distribution of weight in a boat. In a utility sailing dinghy that is being rowed there may be two alternative rowing positions. If a crewmember is steering,
693-427: The hull to the other. There may be just one thwart in a small boat, or many in a larger boat, especially if several oarsmen need to be accommodated. A thwart is a part of a boat that usually has two functions: as a seat, and as a structural member that provides some rigidity to the hull. A thwart goes from one side of the hull to the other in an open (undecked) boat, and therefore resists forces pushing in or pulling out
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#1732780570761726-575: The land at locations which later became the sites of whare wānanga (centres of traditional learning). When the Tākitimu reached Te Papa, near Oraka on Nukutaurua (the Māhia Peninsula ), the tohunga Ruawharo left the canoe to settle. At the island of Waikawa at the south end of the Māhia Peninsula, the crew established an important shrine , which was later the site of a whare wānanga called Ngaheru-mai-tawhiti, which J. H. Mitchell says became
759-535: The later work at Tamatea's house in Whangara. Four stones, Kohurau, Ka-ra, Anewa, and Pounamu were used to make five adzes, named Te Awhiorangi, Tewhironui, Rakuraku o Tawhaki, Matangirei, and Hui-te-rangiora. Te Awhiorangi, the most sacred of these adzes, was used by Tamatea to ceremonially cut through the waves, clearing the way for the canoe to travel over the sea. The canoe was first roughly shaped at Titirangi hill and then taken to Tamatea's house at Whangara, where
792-431: The length of the boat. This allows a boat to be reasonably narrow and yet still have ample length of oar inboard of the gunwale (the oarsman can sit off the centre line of the boat to maximise this length). A double banked boat has two oarsmen seated on each thwart, each of whom operates their own oar on their own side of the boat. This is generally found in larger boats. A third arrangement is where two oars, one each side of
825-410: The northern East Coast indicate that the Tākitimu left Hawaiki after two brothers, Ruawharo and Tūpai, took the canoe from their enemies and escaped to New Zealand. The vessel landed on the Māhia Peninsula (Te Māhia) and the crew dispersed: Ruawharo stayed at Te Māhia, a man named Puhiariki went to Muriwhenua in present-day Northland , while others moved to Tauranga . A Ngāti Kahungunu account of
858-457: The rower sits on a forward thwart, thereby distributing the weight around the boat evenly – but if the rower is alone, better balance may be achieved using a thwart that is further aft. Thwarts in a boat worked under oars may be described as either "single banked" or "double banked". With a single banked arrangement, there is one oarsman seated on each thwart, each of whom is working only one oar. The oars alternate on each side along
891-463: The ship part of the Great Fleet , but says that because it was a single-rigger canoe, it proved faster than the rest of the canoes and left them behind. Tākitimu made the journey from Rarotonga to New Zealand in only eleven days. A shortage of food forced the crew to pray to Tangaroa and Tāne , who provided them with raw fish and birds to eat. The Tākitimu arrived at Awanui at the base of
924-412: The sides of the hull. More obviously it provides a seat for an occupant of a boat. In many sailing boats, a thwart may help support the mast. This can be done either by inserting the mast through a hole in the thwart (with the end resting in a mast step on the keel), or the mast may be clamped to one side of a thwart – this makes it easier to step and unstep the mast whilst afloat. In
957-616: The site of the Tākitimu in the early twentieth century, but was thwarted by a supernatural fog. The tribes of the Tauranga region refer to the canoe as Takitimu . Some traditions say that the Takitimu was captained by Tamatea, father of Ranginui, and Kahungunu the founding ancestor of Ngāti Ranginui . Ngāti Kahungunu recognise this "Tamatea" as the grandson of Tamatea Arikinui, and refer to him as "Tamatea-pokaiwhenua-pokaimoana". However, accounts in Northland and Tauranga do not indicate
990-545: The special tapu of the Tākitimu , so it became a paraheahea (ordinary, non-sacred canoe). Despite this, Tahu Pōkai led the Tākitimu onward to the Arahura River on the west coast of the South Island , where he found the source of pounamu which he had sought. The Tākitimu was deposited on a flat ledge in the river, where it turned to stone. J. H. Mitchell reports a story that T. W. Ratana attempted to visit
1023-403: The thwart needing to be 10–12 inches (250–300 mm) below the point on the gunwale where the oar is pivoted. With these two parameters fixed, the oarsman then needs the support for their feet to be in the right place. As the power of the stroke is delivered, the force applied by the oarsman is reversed in direction by the fulcrum of the oar pivot. The oarsman's feet have to be high enough to take
Tākitimu - Misplaced Pages Continue
1056-533: Was an important waka in the Cook Islands with one of the districts on the main island of Rarotonga consequently named after it. Sir Tom Davis , a former prime minister of the Cook Islands, wrote, in the form of a novel, an account of 300 years of voyaging of the Tākitumu (sic) by his own forebears as told in their traditions. The Tākitimu appears in many traditions around New Zealand. Most accounts agree that
1089-466: Was relocated to Waihirere , but it had become derelict by 1898 and was burnt down. In 1926 it was decided to build the Tākitimu marae on this site as a successor to this aspect of the Tākitimu canoe. As the Tākitimu passed the mouth of the Waikari River , the tohunga Tupai saw a mountain inland. He lifted up a pāpāuma (a magical wooden carving representing birds), which transformed into
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