Ko wai koe n hea koe A conversation

“Ko wai koe nō hea koe? ” A conversation analytic study exploring pepeha use in Facebook livestreams Alana Haenga-O’Brien | alana. obrien@vuw. ac. nz, supervised by Professor Ann Weatherall and Dr. Tia Neha School of Psychology Introduction How we connect with people as human beings is important. For Māori, this connection is integral as Māori can whakapapa to all natural phenomena through the concept of mauri. A Māori tuakiri is inherently relational (Moko-Mead, 2003). Pepeha is a formulaic expression from which Māori identify with their whakapapa, hau kainga, tikanga, and kawa, where it can function to establish connections with people. This study used the method of Conversation Analysis (CA) to explore how the interviewer solicited, and the interviewees responded to, pepeha using livestream interviews. Research Questions How and where do pepeha occur in livestream interviews? How do participants’ orient to pepeha as a normative practice? What happens when participants do not perform or solicit pepeha? Method CA is guided by the idea that conversation is the primordial site of social interaction. By analysing conversations in situ, we can see the structures, norms, and cultural practices within interactions (Sacks, Schegloff & Jefferson, 1974). 16 cases of the solicitations of pepeha from the Facebook group ‘Māori Women’s Development Inc. ’ were used as part of their Lunchtime Livestream series. All cases were transformed from video files into audio recordings, and were then transcribed and thoroughly analysed using CA. Extract 1: Pepeha prompted for when absent Extract 1: #2 NTK (00: 12 -00: 28) 01 CHRIS: >talk a little bit about< what she’s been up ↑to what she loves do: ing TOPICS FOR 02 um where she’s gonna be ↑at and how you can co: nnect with her. INTERVIEW 03 (0. 7) 04 NICHO: o↑kay wel: l (. ) aa 05 CHRIS: ko wai ↑koe: no hea ↓koe. PEPEHA PRT water you from where you ASKED FOR who are you? where are you from? 06 NICHO: . (tch)↑OH okay. . hhh a: aaa 07 (0. 4) 08 ko: : maunga: pōha↑tu te mau: nga: PEPEHA PRT the mountain GIVEN Maungapōhatu is the mountain On lines 1 -2, CHRIS does not solicit a pepeha from NICHO but instead outlines the topics to be discussed for the interview. There is a long silence at line 3 where both participants could selfselect but do not. On line 4, NICHO orients to some trouble and halts progressivity of talk, to which CHRIS orients to this trouble and prompts for a pepeha at line 5. The “OH” at line 6 suggests both that NICHO was going to do something other than a pepeha at line 4 based on the questions asked on lines 1 -2, however, NICHO now understands that CHRIS expects a pepeha to be completed first. A pepeha is then performed at line 8, resolving the trouble. Extract 2: Pepeha occurs in opening In extract 1, a pepeha is prompted for when the absence of a pepeha is made relevant. Extract 2: NK (00: 35 -00: 55) 01 CHRIS: >so just tell us a little bit< about your: self 02 where you’re <from> and your ma: hi? work 03 (0. 2) 04 NIKKI: o: kay ↑cool. hhh KIA ORA E TE WHĀ: NAU, to be well PRT the family hello everyone 05 ko nikki kenne: dy tōku ingo: a. hhh PRT my name is Nikki Kennedy 06 nō: te tai: rā↑whi: ti a: hau. hhh (. ) ahh from me I’m from Te Tairāwhiti Key Findings INTRODUCTION ASKED FOR In extract 2, a general introduction is requested for within the opening, but a pepeha occurs in it’s place. In extract 3, a pepha occurs even when a general introduction or a pepeha is not explicitly asked for. PEPEHA GIVEN On lines 1 -2, CHRIS solicits a general introduction from NIKKI with a three part list through the utterances; “so just tell us a little bit about yourself”, “where you’re from and your mahi”. NIKKI then accepts the introduction solicitation by first greeting the audience in Te Reo Māori on line 4, then introducing herself on lines 5 -10 with a selfidentification sequence by responding with her name, followed by where she is from, her iwi (tribes) affiliations, and finally, where she is currently living (not shown). This was a typical pattern observed within the cases where pepeha were performed by the interviewee during their introductory sequence to make a connection (Oranga Tamariki. Ministry for Children, 2017) with the audience. Extract 3: Pepeha occurs even when not asked for Extract 3: KM (00: 17 -00: 35) 01 CHRIS: ((PART OF LINE OMMITTED)) we’re just talking 02 about whenua warri: or and the cool mahi that she’s land work 03 CHRIS: doing and so we thought we might as well just do a ↑lives: tream. 04 (0. 4) 05 CHRIS: and let you kno: w about some of the stuff that u: m AMBIGUOUS 06 Kelly’s been up ↑to. so let us know wha- e hoa? INTRO aunt- PRT friend my friend 07 KELLY: kia ora. aa ↑kia ora ko kelly tōku ingoa be well PRT my name PEPEHA thank you. hello. my name is kelly GIVEN 08 nō mangere auckland a: hau um but I hail from ngā pu: hi from I I’m from Mangere In contrast with the other extract’s presented here, on lines 5 -6, CHRIS does not explicitly tell KELLY how to introduce herself, or that a pepeha/introduction should be done. Instead CHRIS says for KELLY to talk “about some of the stuff that…Kelly’s been up to”. This is a vague solicitation of a pepeha/introduction from CHRIS, where KELLY must respond with an answer conditional to the request of “let us know”, of which, many answers are possible. On line 8, KELLY progresses the talk by spontaneously introducing herself through pepeha by stating her name, where she is from, as well as her traditional homelands and iwi affiliations. In this way, KELLY is orienting to both the normative practice of pepeha, as well as the importance of performing pepehā before any other business is conducted. Discussion & Implications Pepeha is an important practice from which we as Māori introduce ourselves and establish connections. The data presented further supports the idea that pepeha as part of tikanga is used when first introducing one’s self to others (audience), thus adhering to concepts of whakapapa and whakawhanaungatanga. Interviewer and interviewees both oriented to the absence of a pepeha within different extracts, and when a pepeha was not solicited, either the interviewer or the interviewee viewed absence of pepeha as a trouble that needed to be rectified, thus highlighting participants’ orientation to tikanga. CA shows us how we enact pepeha and tikanga in a livestream interview setting. On a broader level, this study speaks to how Te Reo Māori is used in a social setting facilitated through an online forum. Future directions Future studies could investigate the full production of Māori Women’s Development Inc. ’s livestreams to understand how pepeha and language use are negotiated in terms of code switching. Another study could collaborate with Te Reo Māori learning programmes such as Te Ataarangi to see how pepehā are produced within a Māori context. He mihi: Aku mihi ki ngā kaihautu o te rā, kei ngā ringa o MWDI. I whakatakoto koutou te ara mō mātou ngā rangatira kia whai, nō reira, karawhiua! Transcription and Translation Key word. hh (. ) ↑ ↓ wo: rd emphasised word indrawn breath brief interval/silence high pitch low pitch upward intonation downward intonation : sound extension 3 line translation: ? rising intonation (0. 2) silence in tenths of a 1 st line = original talk second >< faster talk between markers 2 nd line = literal <> slower talk between markers translation 3 rd line = English gloss Sacks, H. , Schegloff, E. A. , & Jefferson, G. (1974). A simplest systematics for the organization of turn-taking for conversation. Language, 696 -735. doi: 10. 2307/412243. Maori Women’s Development Inc (2018). About Us. Retrieved on October 8, 2018, from https: //mwdi. co. nz/about-us/. Moko-Mead, H. (2003). Tikanga Māori, living by Māori values. Wellington: Huia. Oranga Tamariki-Ministry for Children. (2017). Parenting Resource – Pepeha. Retrieved October 6, 2018, from http: //www. parentingresource. nz/supporting-information/pepeha/