Massey Documents by Type

Permanent URI for this communityhttps://mro.massey.ac.nz/handle/10179/294

Browse

Subject: search.filters.subject.Environmental ethics

Search Results

Now showing 1 - 4 of 4
  • Thumbnail Image
    Item
    Kaitiakitanga : Māori experiences, expressions, and understandings : a thesis presented in fulfilment of the requirements for the Doctor of Philosophy at Massey University, Manawatū, Aotearoa New Zealand
    (Massey University, 2022) Beverland, Marjorie Jane Hera
    This doctoral thesis investigates Māori experiences, expressions, and understandings of kaitiakitanga. Kaitiakitanga is understood as a philosophy connected to three realms, the metaphysical, physical, and human realms. Whether the practice of kaitiakitanga has morphed from its customary understanding situated within the metaphysical, physical, and human realms to a human centric practice is a key focus explored in this study. Kaitiakitanga is considered an environmental ethic and concerns Māori responsibilities and obligations regarding land, water, wāhi tapu, and taonga. Kaitiakitanga is often defined to justify the Māori worldview regarding the environment, resource management, and sustainability. There is a solid and growing base of literature concerning Kaitiakitanga as an environment, sustainability, and productivity ethic, which is derived primarily from hapū, iwi, Waitangi Tribunals, and legal contexts. However, further research is needed regarding the human realm and human experiences, expressions, and understandings of kaitiakitanga and its practice. Kawharu (1998) argued in her seminal work on kaitiakitanga, that its implementation is as much about managing people as it is about managing resources and specifically noted that kaitiakitanga is not simply an environmental ethic but a socio-environmental ethic. The human realm is explored throughout this thesis to identify areas to grow and develop kaitiakitanga in ways that enable consistent, accurate, and clear use of this Māori body of knowledge. The study is underpinned by a Kaupapa Māori methodology. Application of Kaupapa Māori requires honouring and privileging Māori people and knowledge and this carried an obligation to apply Māori ways of knowing and being across all areas of this study. Kaupapa Māori principles provided signposts to organise ideas, views, and experiences in a way that carried cultural integrity. The principles also provided the base for organising and theming the information gathered from the kaikōrero. All 24 kaikōrero are Māori and their experiences and knowledge spanned a range of contexts such as mātauranga Māori, education, rongoā, rangatahi, social work, and whānau. Both individual and group hui were held with the kaikōrero. Regarding the human realm, there are several key findings. Whānau and kuia are considered key knowledge holders in the human realm, and they are crucial to maintaining and sustaining kaitiakitanga practices. This study identifies human beings as ‘kaitiaki’, where traditionally kaitiaki were understood only as spiritual beings and guides, and these roles are determined by whānau, hapū, and iwi. Whakapapa and mana whenua is the precursor to being a kaitiaki or carrying kaitiakitanga roles in the human realm. When kaitiakitanga is enacted within the human realm it is not isolated or separate from the metaphysical and physical realm. Te reo, whakaaro, tikanga and mātauranga are critical to the Māori experience, expression and understanding of kaitiakitanga in the human realm. Finally, the practice of kaitiakitanga in the human realm engages all parts of the self which includes the inner being, personality, attributes, values, qualities, emotions, and feelings. This thesis extends on the three realms of kaitiakitanga and adds further layers of discussion related to tikanga and mātauranga. It contributes to the kaitiakitanga literature regarding whānau understandings, taiao, taonga tuku iho and tino rangatiratanga. The use of kaitiakitanga, by who and in what contexts are also presented. New knowledge is highlighted regarding te tuakiritanga, whānau, and kaitiaki understandings and roles. The study reaffirms that the three realms of kaitiakitanga are an inseparable part of its understanding and practice and that, when situated outside of kaupapa that is Māori, kaitiakitanga becomes divorced from its traditional understanding and its underpinning elements, and therefore loses integrity. Traditionally and in contemporary times Māori understand kaitiaki as spiritual beings and guides, this is extended on here by naming people as ‘kaitiaki’. This thesis provides a significant contribution to the human realm of kaitiakitanga or what is described by Forster (2012) as active kaitiaki and by Kawharu (1998) as social spheres. This study affirms kaitiakitanga as an environmental ethic but adds that it is underpinned by Kaupapa Māori whereby whakapapa is a pre-cursor to kaitiakitanga, and kaitiakitanga is led, defined, experienced, and practiced by Māori.
  • Thumbnail Image
    Item
    The question concerning the environment: a Heideggerian approach to environmental philosophy : a thesis presented in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy at Massey University
    (Massey University, 2008) Bowyer, Lynne
    This thesis will engage with the thinking of Martin Heidegger in order to show that our environmental problems are the necessary consequences of our way of 'knowing' the world. Heidegger questions the abstract, theoretical approach that the Western tradition has to 'knowledge', locating 'knowledge' in the human 'subject', an interior self, disengaged from and standing over against the other-than-human world, as external 'object'. Such an approach denies a voice to the other-than-human in the construction of 'knowledge'. Heidegger maintains that we are not a disembodied intellect, but rather we are finite, self-interpreting beings, embodied in a physical, social and historical context, for whom things matter. In view of this, he discards traditional notions of 'knowledge', in favour of understanding and interpretation. Accordingly, he develops what can be called a dialectical ontology, whereby we come to understand and interpret ourselves and other beings in terms of our involved interactions. This involved understanding acknowledges the participation of other-than-human beings in constructing an interpretation of the world, giving them a voice. Following Heidegger's way of thinking, I suggest that by developing an ontological-ethic, a way of dwelling-in-the-world based on a responsive engagement with other-than- human entities, we can disclose a world that makes both the other-than- human and humanity possible.
  • Thumbnail Image
    Item
    The environmental ethics of the corporatization of agriculture and crop genetic engineering : a thesis presented in partial fulfilment of the requirements for the degree of Master of Environmental Management at Massey University, Palmerston North, New Zealand
    (Massey University, 2017) Walker, Anna
    The corporatization of agriculture has resulted in significant implications for the environment and consequently environmental management. In particular, corporate application of genetic engineering (GE) has resulted in increased and unnecessary environmental risks through inappropriate applications of GE and increased pesticide use. GE technology has in turn allowed for the agriculture industry to become further corporatized. Current environmental management procedures with regard to risk assessment and the regulatory processes of GE crops have proven inadequate in light of such corporate involvement. The research aim of this thesis was to establish whether the corporatization of agriculture, and the consequent corporate application of GE crops, results in breaches of environmental ethics, as defined by the worldviews of biocentrism and ecocentrism. This aim was achieved through the application of a structured literature review, using an interpretive approach within the paradigm of hermeneutics. The literature analysis was carried out on peer-reviewed journal articles from the last 10 year period, within which selected articles were asked a series of interview questions in order to fulfil the research objectives, and consequently the aim. The extracted information was critically considered within the framework of environmental ethics and the contrasting worldviews of anthropocentrism, technocentrism, biocentrism and ecocentrism. The key issue identified was the lack of consideration of biocentric and ecocentric values in the arguments made by corporations and proponents of GE crops as a result of a dominance of anthropocentric and technocentric worldviews. The lack of such values on the part of corporations ensures that both sides of the debate are arguing from different perspectives and as such it seems unlikely that they will ever be able to reach a resolution. This thesis concludes that for progress to be made in the debate on GE agriculture and corporatization, and for appropriate precaution to be employed with regard to risk assessment, the worldview held by agrochemical corporations and proponents of GE needs to shift towards a biocentric and ecocentric understanding of the environment. However, as a complete shift of worldviews on the part of corporations is unlikely, this thesis recommends that attention be shifted away from the polarized controversy in favour of a discussion on coexistence.
  • Thumbnail Image
    Item
    Environmental ethics : a comparison between the views of John Locke and contemporary Māori views : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Philosophy at Massey University
    (Massey University, 1999) Duffin, Stephen
    The current trend, in the study of environmental ethics is to criticise the traditional Western anthropocentric attitude towards nature and by comparison praise the views of various indigenous peoples throughout the world. The Western views are labelled as a form of shallow ecology whilst those of the indigenous people are seen as much deeper. Given that there appears to be at least a prima facie difference between the two groups I will nevertheless show that there are some interesting similarities. This thesis will compare the views of one indigenous group namely, the Maori people of New Zealand with the views of John Locke who has been referred to as the great modern theorist of anthropocentrism. Using an alternative reading of Locke's texts I endeavor to show that there is a surprising coalescence of Lockean and Maori thought which indicates that we are not limited to alternative, healthier views about the environment to traditions which exist alongside the more dominant Western tradition. Instead, we find similar views in strands of the dominant tradition as well - even though these strands have not themselves been dominant.