“Because the purpose of law in Aboriginal society is to restore harmony within the community, not only the accused has to be considered. Other people who have been or might be affected by the offence, particularly the victim, have to be considered in the matter of ‘sentencing’ and disposition.
In the Ojibway concept of order, when a person is wronged it is understood that the wrongdoer must repair the order and harmony of the community by undoing the wrong. In most cases, the responsibility is placed on the wrongdoer to compensate the wronged persons. This concept of order makes the individual responsible for the maintenance of harmony within the society. Restitution to the victim or victims is, therefore, a primary consideration.” (from, http://www.ajic.mb.ca/volumel/chapter2.html)
“In practice, ubuntu means believing the common bonds within a group are more important than any individual arguments and divisions within it. ‘People will debate, people will disagree; it’s not like there are no tensions,’ said Ogude. ‘It is about coming together and building a consensus around what affects the community. And once you have debated, then it is understood what is best for the community, and then you have to buy into that.’”(from https://www.ttbook.org/interview/i-am-because-we-are-african-philosophy-ubuntu)
These two concepts of community management do not match what has evolved in Western culture. We are locked into ideas about reward and punishment, power that is not communal but codified into systems of laws, enforced by paid staff, and judged — only rarely — by peers or people who have any personal investment. This is a sharp contrast to many forms of communal organization.
Jesus also seemed to encourage a less legislative approach to community. With many Pharisees, he saw the occupation of Israel as a direct consequence of communal breakdown. The way to end this paralyzing situation was to return to a sense of communal responsibility grounded in compassion, reconciliation, and integrity. Jesus challenged injustice when he perceived it, and sheltered the vulnerable with his words and actions.
The image of the family table that he created is one where sinner and saint sit side by side, where women and men freely discuss ideas and actions, where non-violence is the practice. In that way, oppressors would be conquered, not with swords, but with resilient community. All people would share responsibility for each other, as parents and children, siblings and prodigals returning to the heart of each other. When discrimination and condemnation occur, the heart will crumble and break open to let in the power of oppression, but in the strength of the just and communal heart, no harm can break in.