title: Energy cultures: A framework for understanding energy behaviours

authors: Stephenson, Janet

subjects: integrated framework

abstract: Achieving a ‘step-change’ in energy efficiency behaviours will require enhanced knowledge of behavioural drivers, and translation of this knowledge into successful intervention programmes. The ‘Energy Cultures’ conceptual framework aims to assist in understanding the factors that influence energy consumption behaviour, and to help identify opportunities for behaviour change. Building on a history of attempts to offer multi-disciplinary integrating models of energy behaviour, we take a culture-based approach to behaviour, while drawing also from lifestyles and systems thinking. The framework provides a structure for addressing the problem of multiple interpretations of ‘behaviour’ by suggesting that it is influenced by the interactions between cognitive norms, energy practices and material culture.
The Energy Cultures framework is discussed in the context of a New Zealand case study, which demonstrates its development and application. It has already provided a basis for cross-disciplinary collaboration, and for multi-disciplinary research design, and has provided insights into behavioural change in a case study community. As the conceptual basis of a 3-year research project, the framework has further potential to identify clusters of ‘energy cultures’ – similar patterns of norms, practices and/or material culture – to enable the crafting of targeted actions to achieve behaviour change.

text: Energy cultures: A framework for understanding energy behaviours Achieving a ‘step-change’ in energy efficiency behaviours will require enhanced knowledge of behavioural drivers, and translation of this knowledge into successful intervention programmes. The ‘Energy Cultures’ conceptual framework aims to assist in understanding the factors that influence energy consumption behaviour, and to help identify opportunities for behaviour change. Building on a history of attempts to offer multi-disciplinary integrating models of energy behaviour, we take a culture-based approach to behaviour, while drawing also from lifestyles and systems thinking. The framework provides a structure for addressing the problem of multiple interpretations of ‘behaviour’ by suggesting that it is influenced by the interactions between cognitive norms, energy practices and material culture.
The Energy Cultures framework is discussed in the context of a New Zealand case study, which demonstrates its development and application. It has already provided a basis for cross-disciplinary collaboration, and for multi-disciplinary research design, and has provided insights into behavioural change in a case study community. As the conceptual basis of a 3-year research project, the framework has further potential to identify clusters of ‘energy cultures’ – similar patterns of norms, practices and/or material culture – to enable the crafting of targeted actions to achieve behaviour change.

year: 2010

title: What about ought? Response to practical intelligence and the virtues

authors: van Zyl, Liezl

subjects: Practical Intelligence and the Virtues

abstract: According to a qualified-agent account of right action, an action is right iff it is what a virtuous agent would characteristically do in the circumstances (V).¹ A frequent objection to this account is that it gives the wrong result in cases where the agent faces a dilemma because of previous wrongdoing. Robert Johnson gives the example of the chronic liar who undertakes a series of remedial actions to improve his character. Commonsense tells us that he acts rightly (or does what he ought to do), but (V) denies this, for no virtuous agent will find herself in these circumstances. Johnson concludes from this that virtue ethics fails to make room for a genuine moral obligation to improve your character.²

text: What about ought? Response to practical intelligence and the virtues According to a qualified-agent account of right action, an action is right iff it is what a virtuous agent would characteristically do in the circumstances (V).¹ A frequent objection to this account is that it gives the wrong result in cases where the agent faces a dilemma because of previous wrongdoing. Robert Johnson gives the example of the chronic liar who undertakes a series of remedial actions to improve his character. Commonsense tells us that he acts rightly (or does what he ought to do), but (V) denies this, for no virtuous agent will find herself in these circumstances. Johnson concludes from this that virtue ethics fails to make room for a genuine moral obligation to improve your character.²

year: 2011

title: Comparisons of experiences at native schools of Te Arawa with today's schools: The aspirations and the realities

authors: Raureti, Ramarie

abstract: The title of this thesis is "Comparisons of Experiences at Native Schools of Te Arawa with Today's Schools: The Aspirations and the Realities". It builds on the topic of native schooling introduced in my Master of Education thesis (Raureti, 2000), yet differs to that study by comparing past Maori (indigenous people of Aotearoa-New Zealand) educational experiences of kaumatua (esteemed elders) within Native Schools, with current educational experiences of their mokopuna (grandchildren) within today's schools. This thesis also adds a new dimension to current literature by exploring past and present educational aspirations, and identifying aspects of past and present schooling that helped fulfil Maori aspirations. 
The main focus of this thesis is to converse with kaumatua and their mokopuna through a series of sequential, in-depth, semi-structured interviews as conversations, in order to explore, examine and compare past and present educational aspirations and experiences, within an indigenous Kaupapa (agenda) Maori approach, while incorporating suitable aspects of qualitative methodology. 
In carrying out the above, this thesis addresses two main questions, 1. What were the educational aspirations and experiences for a group of Te Arawa (indigenous tribe) kaumatua and their mokopuna? 2. What factors assisted or limited the realisation of those aspirations? 
From the late 1800s, many Maori people within Te Arawa have viewed education as a means of enhancing their lives, and complementing their current skills and knowledge in order to participate effectively within society. In contrast, throughout the years, governments have utilised the education system as a tool of oppression to purposefully assimilate Maori people and restrict their participation in society. In spite of oppressive structures and policies, and in line with a spirit of resistance, Maori people have continuously formulated new options to realise their aspirations. It seems that the key factor lies with the degree of Maori control and engagement (tino rangatiratanga) within the educational context. That is, the more that Maori exercised their tino rangatiratanga, the greater the degree to which their educational aspirations were realised. 
Therefore, this thesis is not merely "descriptive, telling us what we already know, yet not proposing any solutions or action that can be taken for change" (Cram, 1993, p 31); nor does it attempt to revolutionise schooling for Maori; it does however, identify and examine effective aspects of past and present schooling, as identified by a selection of Te Arawa kaumatua and their mokopuna. It is suggested that this careful intergenerational consideration of curriculum and pedagogies could inform current teaching practice, which has the potential to be useful because "many schools were aware of issues for Maori students but were unclear on how to make improvements" (Education Review Office, 2003, p 2).

text: Comparisons of experiences at native schools of Te Arawa with today's schools: The aspirations and the realities The title of this thesis is "Comparisons of Experiences at Native Schools of Te Arawa with Today's Schools: The Aspirations and the Realities". It builds on the topic of native schooling introduced in my Master of Education thesis (Raureti, 2000), yet differs to that study by comparing past Maori (indigenous people of Aotearoa-New Zealand) educational experiences of kaumatua (esteemed elders) within Native Schools, with current educational experiences of their mokopuna (grandchildren) within today's schools. This thesis also adds a new dimension to current literature by exploring past and present educational aspirations, and identifying aspects of past and present schooling that helped fulfil Maori aspirations. 
The main focus of this thesis is to converse with kaumatua and their mokopuna through a series of sequential, in-depth, semi-structured interviews as conversations, in order to explore, examine and compare past and present educational aspirations and experiences, within an indigenous Kaupapa (agenda) Maori approach, while incorporating suitable aspects of qualitative methodology. 
In carrying out the above, this thesis addresses two main questions, 1. What were the educational aspirations and experiences for a group of Te Arawa (indigenous tribe) kaumatua and their mokopuna? 2. What factors assisted or limited the realisation of those aspirations? 
From the late 1800s, many Maori people within Te Arawa have viewed education as a means of enhancing their lives, and complementing their current skills and knowledge in order to participate effectively within society. In contrast, throughout the years, governments have utilised the education system as a tool of oppression to purposefully assimilate Maori people and restrict their participation in society. In spite of oppressive structures and policies, and in line with a spirit of resistance, Maori people have continuously formulated new options to realise their aspirations. It seems that the key factor lies with the degree of Maori control and engagement (tino rangatiratanga) within the educational context. That is, the more that Maori exercised their tino rangatiratanga, the greater the degree to which their educational aspirations were realised. 
Therefore, this thesis is not merely "descriptive, telling us what we already know, yet not proposing any solutions or action that can be taken for change" (Cram, 1993, p 31); nor does it attempt to revolutionise schooling for Maori; it does however, identify and examine effective aspects of past and present schooling, as identified by a selection of Te Arawa kaumatua and their mokopuna. It is suggested that this careful intergenerational consideration of curriculum and pedagogies could inform current teaching practice, which has the potential to be useful because "many schools were aware of issues for Maori students but were unclear on how to make improvements" (Education Review Office, 2003, p 2).

year: 2006