Introduction

Aotearoa New Zealand is rich with an intrinsic indigenous worldview, that is the Māori culture and traditions. One of the most profound ways to connect with this heritage is through the use of pepeha. Pepeha is a form of introduction that identifies the speaker's ancestral connections and their unique place in the world. It is more than just a way to say who you are; it encapsulates your whakapapa (genealogy), your tūrangawaewae (place of standing), and your connection to land, water, and people.

Many non-Māori living in Aotearoa New Zealand feel a deep yearning to connect with the Māori world, recognising the profound sense of self identity and belonging that it offers. This desire often extends to the natural elements and heritage sites that are integral to Māori culture, such as mountains, rivers, lakes, seas, and other significant landmarks. In the non-Māori worldview, these aspects can be seen not only as sites of belonging but also as symbols of family histories, spiritual connection, and a sense of belonging. For non-Māori, understanding the use of pepeha can be a powerful way to engage with Māori culture and show respect for the traditions and values of the tangata whenua (people of the land) of Aotearoa New Zealand.  

The Robust Discussion on Pepeha:

Opai (2022) an educator and linguist, discusses the importance and structure of the pepeha, from a traditional Māori worldview which emphasises iwi, hapū, and whānau connections. He further explains that a traditional pepeha mentions ancestral connections to the natural world, while making explicit connections to waka (ancestral canoe), marae (ancestral meeting place), and tupuna (tribal ancestor). He insists that its primary purpose is to make connections, not just to introduce oneself.

Opai (2022), further supports the idea of non-Māori using pepeha, but emphasises that it should be structured differently to avoid misappropriating Māori cultural practices and philosophies.  Non-Māori using the same structure as tangata whenua is considered inappropriate because the pepeha cultural and linguistic nuances are specific and unique to Māori identity.  In summary, while non-Māori can use a pepeha, it should be adapted to respect the unique cultural and environmental connections it represents for Māori.

In an article written by Michael Neilson (2019) claims that with the increasing number of New Zealanders, particularly Pākehā, enrolling in beginner te reo Māori classes, many are encouraged to develop their own pepeha, which can lead to feelings of unease due to limited knowledge of their heritage. Student Andrew Robb, who began learning te reo in 1974, stresses the importance of acknowledging the local tribe's lands when developing a pepeha and views learning te reo Māori as a taonga (a gift) from Māori. In response to debates like the Ōwairaka debacle, Donovan Farnham developed an alternative pepeha template that allows non-Māori to express their connections without claiming sacred Māori landmarks, promoting respectful and responsive engagement with the Māori culture.

My Experience as a te reo Māori lecturer

Teaching te reo Māori at the University of Waikato has been a profoundly enriching experience, particularly in guiding non-Māori students through the intricacies of the language, cultural discourse, and tradition. One of the most poignant aspects of this journey is witnessing students grapple with their own cultural identities. Coming to terms with one’s sense of cultural uniqueness whilst also claiming membership to the dominant social grouping, proved challenging when considering Aotearoa New Zealand’s distinct national identity in the face of an international audience.  

For non-Māori students, constructing a pepeha from fragments of family histories can be enlightening yet daunting. They often face feelings of dislocation, fear of cultural appropriation, and inadequacy due to the lack of a well-established narratives passed down through generations, unlike their Māori counterparts. This sensitivity underscores their respect for Māori traditions, highlighting the need for careful guidance when navigating te ao Māori, the Māori worldview.

My approach emphasises respect and authenticity, encouraging students to reflect their genuine connections rather than mimic traditional Māori pepeha exactly. We start with discussions about belonging and explore different cultural expressions of this concept, helping students uncover their own histories and create a pepeha that feels true, authentic, and respectful. Empathy plays a critical role; sharing life stories and others’ experiences helps students understand the significance of cultural practices, traditions and validate their own journeys.  Through navigating the dualities of Māori culture and other, we created a more inclusive and understanding community, one pepeha at a time.

An Inclusive Approach to Pepeha:

In the interest of promoting unity and respect, I have created an inclusive pepeha structure that draws on Opai (2022) and Farnham’s (2019) insights that embrace individuals from all backgrounds while honouring Māori tradition. This inclusive formulaic structure retains the core aspects of connections, enabling everyone, irrespective of their heritage, to share their stories and build connections with others. By incorporating elements that honour both Māori customs and diverse personal histories, this pepeha structure aims to foster a shared space where meaningful and authentic connections can flourish for all.

Pepeha by Wetere:

Tēnā koutou katoa                                                         

Greetings to you all

 Ko ..................... te maunga e rū nei taku ngākau                   

........... is the mountain that speaks to my heart.                                                                                          

Ko ..................... te awa e mahea nei aku māharahara              

........... is the river that alleviates my worries. 

Ko ...................... te wai e purea nei taku wairua                        

........... are the waters that cleanse my spirit. 

Ko ...................... te iwi e manaaki nei ahau                        

........... is the tribe that provides cultural safety. 

E mihi ana ki ngā tohu whenua me ngā tohu wai             

......... I acknowledge the ancestral lands and waterscapes. 

Nō ....................... ōku tūpuna                                                      

My ancestors are from .......... 

I whānau mai ahau i ..................                                          

I was born in ........... 

Ko ...................... te whenua tupu                                               

I was raised in ...........                                                         

Ko ..................... te ingoa whānau                                          

........... is the family surname. 

Ko .................... tōku ingoa                                                         

My name is ........... 

He .................... ahau i ..................                                      

I am a ........... for ........... 

Nō reira, tēnā koutou, tēnā koutou, tēnā tātou katoa  

Therefore, greetings to you, greetings to you, greetings to us all 

References:

Neilson, M. (2019, December 8). Can Pākehā pepeha? Thousands learning te reo but concerns over 'recolonising' the language. https://www.nzherald.co.nz/kahu/can-pakeha-pepeha-thousands-learning-te-reo-but-concerns-over-recolonising-the-language/GEYL5R33L6IC6DWEVJA6VJFO3E/

Opai, K. (2022, August 7). Pepeha for non-Māori. https://e-tangata.co.nz/reflections/pepeha-for-non-maori/

Pyke, H. (2021, February 1). A Pākehā Pepeha. https://writingincapitalletters.home.blog/2021/02/01/a-pakeha-pepeha/