Maori values and practices - a frontier of chaos?

Important Maori values and practices that influenced interactions with Europeans

Maori responses in the early contact period were determined by well-established customs and practices. The notions of mana and tapu were the source of both order and dispute in Maori society and were practical forces at work in everyday matters.

Mana 

It is difficult to give mana a single meaning in English. A common explanation is to refer to it as 'status' or to describe someone with mana as having some sort of 'presence'. Mana was inherited, but individuals could acquire, increase or lose mana through particular deeds or actions. Maori recognised the need to maintain mana to the highest degree, especially amongst rangatira or chiefs. Mana influenced the way that people and groups behaved, and it acted as a reference point for achievements and successes. Maori vigorously defended mana in everyday matters and tried to enhance it whenever possible. Sometimes the defence of mana led to an excessive response to an action.

Control or patronage over European traders (or after 1814 missionaries) was very much part of the pursuit of mana. Maori spoke of 'our Pakeha'. If there was some advantage to be gained through access to these new arrivals, a rival could not be allowed to reap these benefits unchallenged.

Tapu 

Maori life was also restricted through the placing of tapu on people and things. Tapu controlled how people behaved towards each other and the environment. It protected people and natural resources.

Almost every activity, ceremonial or otherwise, was connected to the maintenance and enhancement of mana and tapu. Crucial to this was the concept of utu.

Utu 

Although often defined as 'revenge', utu has a broader meaning. It essentially aims to maintain balance and harmony within society. A wrong had to be put right, but how this was done could vary greatly.

Utu through gift exchange established and maintained social bonds and obligations. If social relations were disturbed, utu would be a means of restoring balance. One form of utu was muru. This involved the taking of personal property as compensation for an offence against an individual, community or society. Once muru was performed, the matter was considered to be ended. The nature of muru would be determined by various factors, including the mana of the victim or offender, the severity of the offence and the intent of the offending party.

If balance was not restored, the response could become violent, and a taua or hostile expedition might become necessary. Even here there were levels of response. Taua muru involved a plundering expedition in which blood was not shed, while taua ngaki mate or taua roto sought blood for a death.

Maori were quick to recognise the economic benefits of developing a positive working relationship with Europeans. Acceptance of trade and European practices were to be on Maori terms, and concepts of utu and mana were central to this.