The ultimate goal of the muru is to find the means to restore balance from the offense (Jackson, 1988). According to Quince (2007), the muru is managed according to the organizational principles and beliefs of pre-colonisation Māori society: tapu, hara, mana and utu. According to Quince's formula; an individual violates tapu when he or she commits an offense (hara), which becomes an attack on the person's status (mana), and in response an intervention is required to restore balance (utu). These general principles of Māori law helped to organize how crimes were to be understood and dealt with. Furthermore, these principles provided a basic structure for Māori society to function in an orderly manner (Jackson, 1988). Muru recognizes the spiritual and lineage bonds that; committing a crime is tapu to themselves and their wider networks and ancestors, therefore, compensation is essential to restore the balance that has been taken away and to protect their mana (Quince, 2007). Therefore, muru expresses the cultural and social values ​​of Maori society that were previously rooted in their daily lives