Utu
Utu refers to the Māori concept of “reciprocation” or “balance.” In principle, Utu is a way to retain “mana,” or the supernatural force that permeates the universe. It is one of the key principles of the constitutional tradition of Māori, along with the principles of whanaungatanga (which refers to the centrality of relationships), mana (the supernatural force that permeates the universe), and tapu or noa (the recognition of the spiritual dimension) (Jones, 2019). It plays a major role in shaping the conceptual framework of restorative justice (Takagi and Shank, 2004).
Utu is sometimes also translated to mean revenge, although this has been considered an incorrect interpretation (Ruapekapeka, n.d.). It simply functions as a form of repayment or as a way of being balanced by an equivalent (Ruapekapeka, n.d.). This means that where an offence is committed, the wronged party can seek repayment to restore their mana. If utu is not sought, the offended party is considered to lose face, or to suffer the loss of mana. In some worst-case scenarios, a desire to seek utu can also lead to war (Ruapekapeka, n.d.).
Ultimately, utu is not punishment, although some may impose punishment to achieve utu. It is fully possible that utu can involve acting in ways that are welcomed by the recipient and need not involve any penal or punitive engagements.
A key learning that can be drawn from Utu is the principle of reciprocity to restore balance. The Maori worldview recognizes that complex relationships with the natural environment and the spiritual world can be influenced, affected, and prescribed by human actions. Utu describes the process of restoring these physical and spiritual relationships to a state of harmony and equity (Patterson, 1990). Utu is effectively a part of a three-stage process comprising take, utu, and ea, all of which strive to restor the relationship between the wronged party and offender. This requires an appropriate cultural response to restore harmony with the wronged party (Mead, 2003). Utu can also involve deeply positive actions that are remembered for generations and returned in kind (Benton et al., 2007).
References
Benton, R., Frame, A., & Meredith, P. (2007). TeMātāpunenga, A Compendium of References to the Concepts and Institutions of Māori Customary Law. Te Mātāhauariki Research Institute, Hamilton.
Jones, C. (2019). "Māori and State visions of law and peace". Indigenous peoples and the state : international perspectives on the Treaty of Waitangi. Mark Hickford, Carwyn Jones.
Mead, H. M. (2003). Tikanga Māori: Living by Māori Values. Huia Publishers, Wellington.
Patterson, J. (1992). Exploring Māori Values. Dunmore Press, Palmerston North.
Ruapekapeka (n.d.). Warfare and Society. https://www.ruapekapeka.co.nz/maori-warfare/warfare-and-society/
Takagi, P. & Shank, G. (2004). "Critique of Restorative Justice". Social Justice. 31 (3 (97)): 147–163.
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