Understanding the Tikanga of Pepeha Whakarite: Structured Pepeha and Their Proper Use
A pepeha whakarite is a deeply significant form of self-introduction in te ao Māori. More than a simple statement of identity, it is a whakapapa-based declaration that situates a person within the land, the people, and the histories to which they belong. The tikanga (correct customs and practices) surrounding pēpeha whakarite are essential to ensure that they are used appropriately and respectfully.
Pēpeha Whakarite
A pepeha whakarite is a structured saying. For Māori this is the type which begins with a mountain, followed by river, ocean and so on. This is what people commonly think of as a pepeha. We separate out pēpeha whakarite into one for Māori (pepeha Māori) and one for non-Māori (pepeha urutau).
This blog post clarifies the distinction between pepeha whakarite Māori (ancestrally-based pepeha) and pepeha whakarite urutau (adapted pepeha for tāngata Tiriti or non-Māori), detailing the tikanga that should be observed when creating and using each type. For simplicity we shorten these two labels to pepeha Māori and pepeha urutau.
Pēpeha Māori: Ancestral and Land-Based Identity
A traditional pepeha whakarite for Māori follow a structured format that places a person within their tribal landscape, connecting them to significant geographical features, ancestors, and communities.
The core elements of a pepeha Māori include:
Maunga (Mountain) – The ancestral mountain that serves as a symbolic marker of identity.
Awa (River) – The branches of water that further sustain and nurture the people of the iwi. Connecting to the huriinga wai or water cycle.
Moana (Sea) - The body of water that sustains and nurtures the people of the iwi. Connecting to the huriinga wai or water cycle.
Waka (Canoe) – The ancestral waka that carried the iwi's ancestors to Aotearoa.
Tangata/Whakapapa (Genealogy) – The names of significant ancestors. (Significant persons) – usually a chief or paramount chief or captain of the waka.
Iwi (Tribe) – The broader tribal identity.
Hapū (Subtribe) – The kinship group within the iwi.
Marae (Meeting place) – The communal and spiritual home of the hapū.
Ingoa Whānau (Family name) – The immediate and extended family.
Matua/Whaea (Father/Mother) – Mention both if from the same iwi. State “i te taha o tōku matau/whaea” if from different iwi, so this pepeha is for father’s iwi or for mother’s iwi.
Tōku Ingoa (Name) – Finally declaring one’s name.
Tikanga of Pepeha Māori
A fundamental tikanga of all pēpeha Māori is that one’s name should always come last. This reflects the Māori worldview, where the individual is positioned within the greater context of the land, ancestors, and community before identifying themselves. It is considered whakahihi (boastful) to place one’s name first, as it suggests individual importance over the collective. By placing their name last, you acknowledge that your identity is shaped by the whenua (land), whakapapa (genealogy), and whānau (family) before you.
This order also reinforces the concept of tūrangawaewae – the place where one stands. Before stating who you are, you acknowledge the land that sustains you, the ancestors who have come before you, and the people you belong to. This structure ensures that identity is not framed as an individualistic assertion but as a recognition of the interconnectedness of whakapapa and whenua.
For those who have ancestral links to iwi and hapū, adhering to the following tikanga is essential:
Use only those landmarks, waka, and affiliations that are part of your direct whakapapa.
Seek guidance from your kaumātua (elders) and mātanga (experts) to ensure accuracy and appropriateness.
Do not claim a tribal identity unless it has been explicitly affirmed by that iwi or hapū.
Respect the sacred nature of pepeha whakarite by using it in appropriate contexts, such as on marae, in formal gatherings, or when establishing relationships.
Pepeha Urutau: Two Forms of Adapted Pepeha for Tāngata Tiriti
For those who are not of Māori descent but live in Aotearoa and wish to acknowledge their place in relation to the land and its people, a pepeha urutau (adapted pepeha) provides a meaningful alternative. This version retains the spirit of connection but does not falsely attribute whakapapa links.
There Are Two General Types Of Pepeha Urutau:
1. Pēpeha Urutau for Tāngata Tiriti Born Overseas
Those who have moved to Aotearoa from another country may structure their pepeha urutau to reflect their homeland while also acknowledging their place in Aotearoa.
Key elements include:
Ko au he uri nō (heritage/cultural background) – Stating my ancestry and cultural roots.
Tētahi take I haere mai au (a reason I migrated here) – Why I moved to Aotearoa.
Te wāhi i whānau mai (The place of my birth) – Stating the country, region, town, or city where I was born.
Tētahi wāhi tipu (A place where I grew up overseas) - Stating an important influence on my formative years.
Taku maunga (The mountain I feel connected to from my homeland, if any) – Acknowledging a significant mountain from my place of birth.
Taku awa/moana (The river/sea that nourished me in my homeland, if any) – The major body of water from my country of origin.
Taku kura/whare wānanga (The school/university) - Where I had formal education overseas.
Te wāhi e noho nei au (The place where I now live) – Recognising my presence in Aotearoa.
Ngā iwi o te rohe nei (The iwi of this region) – Respectfully acknowledging the mana whenua of the area where I live now.
Te Tiriti o Waitangi (Optional) – You may wish to include a statement about your commitment to Te Tiriti.
He mea ngaro (something I miss from overseas). There will always be memories of things from home.
Ko [name] taku ingoa – Declaring my name last, in line with tikanga.
2. Pepeha Urutau for Tāngata Tiriti Born in Aotearoa
For those who were born and raised in Aotearoa but are not of Māori descent, their pepeha urutau may emphasise their deep connections to the place they grew up in.
Key elements include:
Ko au he uri nō (Heritage/cultural background) – Stating my ancestry and cultural roots.
Te take i haere mai ōku tūpuna (Reason my ancestors came here) – Acknowledging important decisions made by my ancestors.
Taku maunga (The mountain I feel connected to in Aotearoa, mountain of my heart, mountain I feel attached to, mountain I love) – The local mountain near where I was raised.
Taku awa/moana (The river/sea that nourished me in Aotearoa) – The nearest river or body of water that has significance in my upbringing.
Tētahi wāhi tipu (A place where I grew up) – there may be more than one place. Places can have an influence on us in formative years.
Taku kura/whare wānanga (The school/university) - Where I had formal education in Aotearoa.
Te wāhi e noho nei au (The place where I now live) – Recognising my presence in Aotearoa.
Ngā iwi o te rohe nei (The iwi of this region-where I now live) – Respectfully acknowledging the mana whenua of the area.
Te Tiriti o Waitangi (Optional) – Some may wish to include a statement about their commitment to Te Tiriti.
Ko [name] taku ingoa – Declaring my name last, in line with tikanga.
Tikanga of Pepeha Urutau
To ensure a pepeha urutau is culturally appropriate:
Never claim iwi, hapū, waka, or marae that do not belong to you. Don’t claim what is only for the Māori people of that area to claim.
Acknowledge mana whenua (local iwi) respectfully, without implying you are one of them.
Use correct te reo Māori sentence structures and pronunciation. Sentences in pepeha whakarite usually start with the noun focus word “Ko’.
Recognise that a pepeha urutau is an expression of relationship, not ownership.
Seek feedback from Māori language speakers or cultural advisors to ensure appropriateness.
Why This Distinction Matters
Pepeha is not just a template or a formality; it is a living expression of whakapapa and connection. Using it improperly can distort its meaning and undermine its cultural significance. The distinction between pēpeha Māori and the two types of pēpeha urutau allows both Māori and non-Māori to introduce themselves in ways that are truthful, respectful, and meaningful.
For Tāngata Tiriti (non-Māori in Aotearoa), adopting a pēpeha urutau is a way to acknowledge the land and its people without overstepping cultural boundaries. It reflects an understanding of place and relationship without assuming whakapapa ties that do not exist.
Conclusion
Observing the correct tikanga around pēpeha ensures that its use remains sacred and meaningful. Whether delivering a pepeha Māori or a pepeha urutau, the principles of truthfulness, respect, and acknowledgment of mana whenua are paramount. By adhering to these customs, we uphold the integrity of te ao Māori and foster genuine relationships between all peoples of Aotearoa.
He Whakataukī
He tina ki runga, he tāmore ki raro.
(Fixed above, strongly rooted below.)
A good grounding in our cultures and heritages makes us strong.
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