Te Koronga is a Māori research excellence rōpū that Professor Anne-Marie Jackson and Dr Hauiti Hakopa founded at the University of Otago. The year 2023 marks the 10th anniversary of Te Koronga. Over the past 10 years, Te Koronga has been successfully supporting and producing excellent Māori researchers. A collective of current Te Koronga tauira, many of whom have contributed to other articles in this issue, have written this concluding article of the Te Koronga MAI Special Issue. We are unapologetically proud to be Te Koronga. Why?

Whakapapa is the essence of health and well-being. Whakapapa is a tool, created by our tūpuna to frame our existence as Māori. By identifying the names of places and people, we create a timeline of locators of who we are, where we come from and where we exist today. The opportunity to “walk our pepeha” enables us to not only identify these places but also to engage with them, making the connection stronger. It is through whakapapa that we can identify who and where we come from; this is vital to identity and therefore to health and well-being. In this article we examine the experiences of rangatahi engaging with and learning about their whakapapa.

Connection to land through whakapapa is premised on mana inherited at birth from the atua. These fundamental principles have supported land claims in the Native Land Court since 1865 and were of importance to Ngāti Kahungunu women in the late 19th century. Yet, exactly how whakapapa and mana informed cases for wāhine Māori has been difficult to examine, due to the omnipresent patriarchal workings of the Native Land Court and its comprehension of customary principles. This article highlights the interconnected relationship between whakapapa and mana, wāhine Māori and the Native Land Court in Hawke’s Bay and adds to a more balanced gendered scholarship of the Native Land Court.

Haka is a taonga that is steeped in whakapapa and has its origins in the creation of the universe, generating an abundance of meaning and value for Māori. On a national stage, haka is by far the most visible Indigenous ritual within the fabric of Aotearoa New Zealand’s national identity and continues to have a lasting legacy within the realm of sport. However, a major source of contention is the impact of globalisation on haka in sport, which has seen increasing issues of misuse, commodification, appropriation and tokenism.

The fitness gym is an avenue where people pursue their health and well-being aspirations. In Aotearoa New Zealand, Māori have similar rates of physical activity to non-Māori; however, it is unclear how many Māori access the fitness gym. At the time of undertaking the research reported in this article, the lead author was a health advisor at a fitness gym within a Māori health provider whilst completing his Master of Physical Education. He was interested in examining whether a Kaupapa Māori gym was possible.

Māori consider water to be the foundation of all life; it is a valued taonga gifted by our ancestors that provides sustenance and nourishment to communities and enhances hauora Māori (Royal, 2010). For generations, Māori have participated in water-related activities such as fishing, gathering kai, diving, waka and swimming (Karapu et al., 2007). It is through these activities in and around the water that hauora Māori can be enhanced. Despite this positive relationship with water, Water Safety New Zealand (2022) statistics demonstrate high drowning rates for Māori, with the 2021 drowning toll being the highest since 2001.

This article draws on the lead author’s 2016 master’s thesis focusing on how Hauteruruku ki Puketeraki, a hapū waka club based in Karitāne, 40 kilometres northeast of Dunedin, is connecting people to the ocean using waka. As a result of the club’s activities, hauora is flourishing within this community. Māori connections to the ocean are complex and diverse, and in this article the authors highlight that waka are a way in which to establish and maintain these connections. In the context of Hauteruruku ki Puketeraki, the research found that connection to the ocean was synonymous with identity.

Wairoro is a te reo Māori term for the brain, and it is a concept grounded in Māori origins (Hīroa, n.d.). This paper is based on the lead author’s master’s research, in which he created Te Āheinga Pū Reretahi—a model developed to provide a structural and functional foundation of understanding the wairoro. Māori life expectancy is increasing (Ministry of Health, 2019), and Māori are now also experiencing the complications of wairoro illnesses that are associated with an ageing population (Dudley et al., 2014, 2019).

I am part of the research group Te Koronga, a Māori Postgraduate Research Excellence rōpū at the University of Otago. Te Koronga conducts research with a vision of mauri ora and is underpinned by a Kaupapa Māori philosophy. For the past six years, under the supervision of Associate Professor Anne-Marie Jackson and Professor Chris Hepburn, I have worked alongside Kāti Huirapa ki Puketeraki of Kāi Tahu and Te Aitanga a Mate of Ngāti Porou primarily in the context of customary fisheries management. For me, as a non-Māori student and researcher, Te Koronga has been a safe space to engage in te ao Māori and Kaupapa Māori research.