Relationships are Vital to Restorative Practices: A Māori Perspective

In the context of Māori culture, the concept of relationship—both between people and between people and land—is central to understanding what restorative practice means, such as is found in Aotearoa, New Zealand. Restorative practices emphasize healing, accountability, and the strengthening of relationships rather than punishment and exclusion. In Māori tikanga (societal practices) and the philosophy of whanaungatanga (relationships and belonging), embeds core Māori beliefs that shifts our focus from simply punishing wrongdoing to recognising the interconnected web of relationships, repairing harm, restoring dignity (mana) and rebuilding collective wellbeing.

Restorative Practices aligned with Māori values

Tikanga Māori provides guiding principles for resolving conflict and addressing wrongdoing. Traditional Māori justice systems centered on the restoration of mana (prestige, honor, and authority) for all parties involved, including persons harmed, people who caused harm, and the wider community.

Key aspects of tikanga Māori in restorative practices include:

1. Manaakitanga (Care and Respect) – Ensuring that all parties are treated with dignity and respect, fostering an environment where open dialogue can occur.

   
   

2. Utu (Reciprocity and Balance) – Recognizing the need to restore equilibrium by acknowledging wrongdoing, taking responsibility, and making amends.

   
   

3. Rangatiratanga (Self-Determination) – Empowering individuals and communities to take responsibility for conflict resolution and relationship restoration.

The role of hui in Restorative Justice

Hui and hui rūnanga are traditional Māori gatherings that serve as central mechanisms for collective decision-making. These gatherings exemplify the practical application of tikanga Māori—the customary system of values and practices that form the foundation of Māori law and social order. Within hui-based decision-making, relatively stable Māori legal norms—such as mana, tapu, whakapapa, whanaungatanga, and rangatiratanga—are actively expressed and reinforced. These principles function to guide, strengthen, and affirm the collective processes that underpin Māori governance and community relationships.

Unlike conventional punitive justice systems that isolate individuals, hui encourage face-to-face interactions that promote accountability and healing. The process allows for:

• Expression of emotion: participants can share their experiences and feelings, while others have the opportunity to validate experiences and people who caused harm have the change to acknowledge  the impact of their actions.

  
  

• Collective problem-solving: Solutions are sought through consensus-centric processes that position the community as key in solution oriented thinking and ensuring that the community takes ownership of the restoration process.

  
  

• Strengthening of relationships: By engaging in dialogue and demonstrating empathy, participants rebuild trust and reinforce the interconnectedness of the community.

Restoring mana through reconciliation

In Māori culture, mana is deeply tied to one’s actions and relationships. When harm occurs, the mana of both the victim and offender is affected. Restorative practices aim to restore this mana through a process of reconciliation that acknowledges wrongdoing, seeks meaningful redress, and fosters healing. 

This approach contrasts sharply with punitive justice systems, where people who caused harm often become further isolated and removed from their communities. Instead of reinforcing cycles of disconnection and harm, the Māori approach prioritizes reintegration and collective responsibility. By upholding mana, restorative justice aligns with the values of whakapapa (genealogy and belonging), ensuring that individuals remain connected to their communities.

Relational practice

For the Māori, applying relational practice is an everyday occurrence; restorative practices means pivoting towards relationships at every stage. Some key considerations include:

1. Create spaces where all voices are heard (people harmed, people who caused harm, whānau, community) and where connection is honoured.

   
   

   1. Belonging and connectedness: When individuals feel connected, seen and valued, they are more likely to contribute positively rather than act harmfully. The Māori viewpoint emphasises that when harm happens, it damages not only individuals but the interconnected web of relationships.

      
      

2. Prioritise tikanga Māori and Māori values—such as manaakitanga (care & respect), aroha (compassion & love), whanaungatanga (belonging & relationships).

   
   

3. Support processes are centered on relationships: asking “What relationships were harmed?” and “How can we restore connection and dignity?”

   
   

4. Recognise the spiritual dimension of relationships—things like mana (authority, dignity) and tapu (sacred) are embedded in Māori processes. 

   
   

5. Responsibility and accountability in context: A relational perspective shifts accountability from only the individual who caused harm to the wider network of relationships; responsibilities include repairing the harm and restoring harmony.

   
   

6. Holistic healing: Repairing relationships is not just about the immediate parties; it involves the community, often elders, family groups, and customary protocols (tikanga). This holistic approach resonates strongly in Māori-influenced settings. For instance, research shows that restorative processes taking place on a marae (tribal meeting ground) create a “healing environment” because they recognise relationships, spirituality and community. 

   
   

7. Preventing future harm: Strengthening relationships helps build resilience, trust and mutual respect in the community—lowering the likelihood of harm recurring. Investing in relational-work also fosters community capability to respond to harm, further building communal resilience.

Why it matters

While the Māori context is specific, the relational logic has broader relevance for restorative practices everywhere. Encountering harm through a relational lens reminds us that people are embedded in networks of connection, that repair goes beyond punishment, and that the quality of relationships largely determines how well communities heal. As Australian Restorative Mapping notes: “All humans are hardwired to connect … human beings also need strong and meaningful relationships to thrive.” 

Relationships are not merely an aspect of restorative practices—they are the lifeblood of them. A Māori perspective invites us to centre connection, community and belonging when we respond to harm. When we do so, we move from viewing wrongdoing as an isolated event to seeing it as a relational rupture, and our focus becomes repairing the web of relationships, restoring dignity and nurturing collective wellbeing. In short, restorative practice rooted in Māori values turns relationships from peripheral to central, reminding us that healing starts and ends in the ways we connect, belong and flourish together.