title: Identifying causes of high pH in lamb meat

authors: Hontiveros, Garrianne Fatima

subjects: meat

abstract: Lamb meat export is a multi-billion-dollar New Zealand industry. Therefore, strategies to maintain and improve quality have immediate commercial benefit. Consumers judge quality by colour, tenderness, and flavour, all of which are affected by ultimate pH (pHu). Ideal meat pHu is 5.5 and is influenced by muscle glycogen concentration. Insufficient muscle glycogen at slaughter results in high pHu (>5.8) which results in tough meat, dark colour, and shorter storage life. The decrease in meat pH post-slaughter is caused by the build-up of H+ ions as a consequence of anaerobic glycolysis of glycogen for ATP formation. Physical stress depletes muscle glycogen, prompting consumers to conclude animal mistreatment. However, stress, does not necessarily equate to abuse as all animals experience some level of pre-slaughter stress and any negative effects depend on duration, type, intensity, and susceptibility. Studies have focused on post-farm-gate stressors (e.g. transport and lairage) but less clear is the role of on-farm stressors on the incidence of high pHu. The aim of this study was to investigate the variation of muscle glycogen of lambs on-farm, examine the use of heat shock protein 20 (HSP20) as a marker for physiological stress, and determine any relationship between residual glycogen level and meat quality attributes such as water binding capacity (WBC), drip loss, microbial abundance, fat, protein, and water content.  

Two observations were conducted. Firstly, 60 animals from 2 farms with different production systems: wethers (castrated males) were raised with ewes in Farm 1, whereas, intact rams, wethers, cryptorchids, and ewes were all together and introduced at different times to the group in Farm 2.  These animals were biopsied two months before slaughter, a month before, and post-rigor. On-farm, large inter-individual variation in muscle glycogen was observed in both farms but no significant difference in true glycogen between farms. Muscle glycogen levels seemed to fluctuate from one biopsy to another, contrary to previous belief that it remains constant throughout. There was no significant difference in HSP20 between farms and no correlation between muscle glycogen and HSP20 was observed. Post-rigor, 66% of carcasses from Farm 2 had high pHu (≥5.8), compared to none from Farm 1. This may be due to stress brought about by exaggerated behaviours of rams (e.g. aggression and chasing) during close confinement at lairage. However, more observations on-farm and at lairage are needed. Lastly, 69 loin samples of varying levels of residual glycogen were tested for drip loss, (WBC), fat, protein, and microbial content a day post-rigor (Day 1) and again after eight weeks (Week 8). Results showed no correlation between residual glycogen content and any of the parameters tested at either time points. A decrease in total glycosyl units at Week 8 was observed but no decrease in true glycogen levels. This was likely due to microbes use of free glucose as a food source. 

To conclude, the results of this study suggests that the co-habitation of intact rams and ewes on-farm causes stress, which is compounded by the close confinement at lairage, leading to high pHu of their carcasses. It is, therefore, recommended that, although intact rams have higher saleable weight, these rams be castrated before mixing with other rams and ewes to avoid high pHu and, hence, provide good quality meat and less stressed animals (better animal welfare). The fluctuation in muscle glycogen levels over time does also need closer scrutiny.

text: Identifying causes of high pH in lamb meat Lamb meat export is a multi-billion-dollar New Zealand industry. Therefore, strategies to maintain and improve quality have immediate commercial benefit. Consumers judge quality by colour, tenderness, and flavour, all of which are affected by ultimate pH (pHu). Ideal meat pHu is 5.5 and is influenced by muscle glycogen concentration. Insufficient muscle glycogen at slaughter results in high pHu (>5.8) which results in tough meat, dark colour, and shorter storage life. The decrease in meat pH post-slaughter is caused by the build-up of H+ ions as a consequence of anaerobic glycolysis of glycogen for ATP formation. Physical stress depletes muscle glycogen, prompting consumers to conclude animal mistreatment. However, stress, does not necessarily equate to abuse as all animals experience some level of pre-slaughter stress and any negative effects depend on duration, type, intensity, and susceptibility. Studies have focused on post-farm-gate stressors (e.g. transport and lairage) but less clear is the role of on-farm stressors on the incidence of high pHu. The aim of this study was to investigate the variation of muscle glycogen of lambs on-farm, examine the use of heat shock protein 20 (HSP20) as a marker for physiological stress, and determine any relationship between residual glycogen level and meat quality attributes such as water binding capacity (WBC), drip loss, microbial abundance, fat, protein, and water content.  

Two observations were conducted. Firstly, 60 animals from 2 farms with different production systems: wethers (castrated males) were raised with ewes in Farm 1, whereas, intact rams, wethers, cryptorchids, and ewes were all together and introduced at different times to the group in Farm 2.  These animals were biopsied two months before slaughter, a month before, and post-rigor. On-farm, large inter-individual variation in muscle glycogen was observed in both farms but no significant difference in true glycogen between farms. Muscle glycogen levels seemed to fluctuate from one biopsy to another, contrary to previous belief that it remains constant throughout. There was no significant difference in HSP20 between farms and no correlation between muscle glycogen and HSP20 was observed. Post-rigor, 66% of carcasses from Farm 2 had high pHu (≥5.8), compared to none from Farm 1. This may be due to stress brought about by exaggerated behaviours of rams (e.g. aggression and chasing) during close confinement at lairage. However, more observations on-farm and at lairage are needed. Lastly, 69 loin samples of varying levels of residual glycogen were tested for drip loss, (WBC), fat, protein, and microbial content a day post-rigor (Day 1) and again after eight weeks (Week 8). Results showed no correlation between residual glycogen content and any of the parameters tested at either time points. A decrease in total glycosyl units at Week 8 was observed but no decrease in true glycogen levels. This was likely due to microbes use of free glucose as a food source. 

To conclude, the results of this study suggests that the co-habitation of intact rams and ewes on-farm causes stress, which is compounded by the close confinement at lairage, leading to high pHu of their carcasses. It is, therefore, recommended that, although intact rams have higher saleable weight, these rams be castrated before mixing with other rams and ewes to avoid high pHu and, hence, provide good quality meat and less stressed animals (better animal welfare). The fluctuation in muscle glycogen levels over time does also need closer scrutiny.

year: 2018

title: Population genetic structures and dispersal patterns of arthropods in New Zealand and the Ross Dependency, Antarctica

authors: Stevens, Mark I.

abstract: Climatic and geological changes have been recognised as fundamental mechanisms in the evolution of populations. This thesis assesses population genetic structures and dispersal patterns of arthropods in two geographic regions-Antarctica and New Zealand-using molecular techniques in conjunction with distributional data and dispersal experiments. 
Regional genetic divergence was revealed using allozymes and mtDNA (COI) for populations of the endemic Antarctic collembolan Gomphiocephalus hodgsoni from southern Victoria Land and Ross Island (Ross Dependency). Genetic discontinuities across geographical barriers (e.g. sea-ice) suggest limited dispersal opportunities and long-term habitat fragmentation throughout the Pleistocene. In addition, the identification of two sympatric and genetically divergent groups throughout one of the continental sites (Taylor Valley) suggests that these mechanisms have been conducive to speciation. The limited mixing of mtDNA haplotypes between one island site (Cape Bird) and one continental site (Granite Harbour) is unlikely to be accounted for by the un-aided dispersal capacity of G. hodgsoni and recent human- or bird-mediated dispersal is highly probable. Furthermore, recent localised dispersal of Collembola was identified in two continental sites (Taylor Valley and Granite Harbour) through comparisons with previous distributional studies, and suggests that range expansion of up to 5 km has occurred within the last 40 years.
The endemic estuarine amphipods Paracorophium lucasi and P. excavatum from North, South and Chatham Islands of New Zealand were examined using allozyme analyses that also identified clear genetic breaks across geographical barriers (e.g. land-bridges) separating biogeographic regions. However, populations of P. lucasi were more divergent than populations of P. excavatum over similar geographic distances, but in most cases gene flow appears to maintain a homogenous population genetic structure in populations that share a common coastline. These results are congruent with a high rate of female-biased juvenile dispersal that was identified during field experiments with Paracorophium spp. in Tauranga Harbour. Such dispersal may be a mechanism to avoid inbreeding and inter- and intraspecific competition. During these experiments, I identified the New Zealand Paracorophium species, as well as P. brisbanensis, previously recorded only from Australia. I conclude that this latter species is unlikely to be indigenous to New Zealand or the result of natural dispersal from Australia, but rather anthropogenic translocation (i.e. shipping activities). 
This research reveals limited dispersal and high levels of genetic divergence for three arthropod taxa from fragmented habitats in Antarctica and New Zealand. I conclude that such levels of cryptic diversity indicate the inadequacies of morphology-based classification schemes. Accordingly, assessments based on genetic diversity (e.g. mtDNA analyses) are required.

text: Population genetic structures and dispersal patterns of arthropods in New Zealand and the Ross Dependency, Antarctica Climatic and geological changes have been recognised as fundamental mechanisms in the evolution of populations. This thesis assesses population genetic structures and dispersal patterns of arthropods in two geographic regions-Antarctica and New Zealand-using molecular techniques in conjunction with distributional data and dispersal experiments. 
Regional genetic divergence was revealed using allozymes and mtDNA (COI) for populations of the endemic Antarctic collembolan Gomphiocephalus hodgsoni from southern Victoria Land and Ross Island (Ross Dependency). Genetic discontinuities across geographical barriers (e.g. sea-ice) suggest limited dispersal opportunities and long-term habitat fragmentation throughout the Pleistocene. In addition, the identification of two sympatric and genetically divergent groups throughout one of the continental sites (Taylor Valley) suggests that these mechanisms have been conducive to speciation. The limited mixing of mtDNA haplotypes between one island site (Cape Bird) and one continental site (Granite Harbour) is unlikely to be accounted for by the un-aided dispersal capacity of G. hodgsoni and recent human- or bird-mediated dispersal is highly probable. Furthermore, recent localised dispersal of Collembola was identified in two continental sites (Taylor Valley and Granite Harbour) through comparisons with previous distributional studies, and suggests that range expansion of up to 5 km has occurred within the last 40 years.
The endemic estuarine amphipods Paracorophium lucasi and P. excavatum from North, South and Chatham Islands of New Zealand were examined using allozyme analyses that also identified clear genetic breaks across geographical barriers (e.g. land-bridges) separating biogeographic regions. However, populations of P. lucasi were more divergent than populations of P. excavatum over similar geographic distances, but in most cases gene flow appears to maintain a homogenous population genetic structure in populations that share a common coastline. These results are congruent with a high rate of female-biased juvenile dispersal that was identified during field experiments with Paracorophium spp. in Tauranga Harbour. Such dispersal may be a mechanism to avoid inbreeding and inter- and intraspecific competition. During these experiments, I identified the New Zealand Paracorophium species, as well as P. brisbanensis, previously recorded only from Australia. I conclude that this latter species is unlikely to be indigenous to New Zealand or the result of natural dispersal from Australia, but rather anthropogenic translocation (i.e. shipping activities). 
This research reveals limited dispersal and high levels of genetic divergence for three arthropod taxa from fragmented habitats in Antarctica and New Zealand. I conclude that such levels of cryptic diversity indicate the inadequacies of morphology-based classification schemes. Accordingly, assessments based on genetic diversity (e.g. mtDNA analyses) are required.

year: 2002

title: The Transformative Possibilities of 'Noticing' in Community Gardening and my Life

authors: Casey-Cox, Anna Mary

subjects: Globalised Capitalism

abstract: The growing gap between rich and poor and the degradation of the planet are among the systemically generated outcomes increasingly associated with contemporary capitalism. This association is made by scholarly, professional and technical experts and spiritual leaders from across the political spectrum. Among them are Joseph Stiglitz, Vandana Shiva, Bill McKibben and Pope Francis. The negative social impact associated with the privileging of capitalist interests manifest in a globalising corporate logic during the 1990s, was critically documented by Jane Kelsey (1999). In the ongoing pursuit of the neo-liberal agenda globally, Kelsey (2013) argues that significant decisions are often made behind closed doors with little chance of democratic influence, particularly by those who may come to suffer from their ramifications. Popular uprisings, such as the Occupy Wall Street Movement, attest to the widespread concern of many. Activist scholar, Slavoj Žižek (2012) urges the embedding of the occupiers’ concerns beyond the visible spectacle of the movement. He urges wider commitment to the transformation of the issues of their concern in the very fabric of daily life. My work presented in this thesis is one attempt to contribute to this call.

Through my investigation into the apparent impact of corporate capitalism, I have come to notice ever more acutely, as encouraged by Seo and Creed (2002), the value contradictions within the institutional logics that support capitalism and the logics of other significant institutions that I allow influence on my life. My research drew me towards concurrence with the views of critical organisational theorists such as Deetz (1992) and Dyer, Humphries, Fitzgibbons and Hurd (2014). These theorists provide the proposition that the contemporary form of globalisation is orchestrated through the normalised workings and values of global corporations that spread a competitive ordering, selectively atomise individuals and pit one against the other. I call this the ‘dominant order(ing) of daily lives’ that draws the privileged and the oppressed into a way of being that sustains privilege and oppression while espousing values of justice.

My research contributes to the body of knowledge concerned with how a sense of responsibility and transformative agency may be developed amongst privileged peoples. It is in the projects of community gardening and my life that I have chosen to ‘notice’ the prevalence of a mechanistic, functionalist world view that infuses the moral limitations of dominant order. I have been attentive to noticing how this order influences the [un]ethical decisions of daily life. I suggest that increasing the awareness of the privileged to the working of dominant order and to the interconnectedness of life is important to our ability to ‘notice’ institutional contradictions and thus the possibilities of our transformation. My attention to ‘noticing’ has heightened my discomfort with the current institutional arrangements and prompted me to reflect, talk with others, try new things and seek a more attentive way of being. My research endorses the suggestion made by Dyer et al. (2014) that conscientising the privileged to the workings of dominant order, and the ways we are implicated in the maintenance of this ordering, is important work for educators to pursue. 

Through my research I have identified ideas that may mitigate against concerning assumptions amongst the privileged that ‘community gardening’ and the projects of local food are ‘naturally virtuous’ including: listening to the stories of the oppressed, knowing who we are in the context of these stories, holding our own discomfort and questioning how we may be responsible. As an outcome of my research, I  posit that the reprioritisation and valuing of interconnection and ‘concern for others’ in the day to day lives of the privileged may be achieved through the development of relational identities, storytelling that highlights interconnection and spiritual ritual. Community gardening can draw the privileged into being with the oppressed; enabling an understanding of shared and common humanity that I suggest is motivating of reflection and the construction of new social interactions. 

My investigations drew me more deeply into the insights and commitments of people of an indigenous, Earth-centred, life-affirming spiritual tradition who are among those who articulate an interconnected worldview and ways of being human. My research highlights that when commitment is given to a relationship with people of these traditions, those who are largely (but never wholly) colonised to the dominant order may ‘notice’ and rediscover the possibilities of interconnected ways of seeing and being human. Listening to the holders of life-affirming traditions can enable ‘noticing’ of, and resistance to, the dominating ideas of capitalist projections that are mechanistic and competitive in form. In the context of Aotearoa New Zealand, my research suggests that bicultural relationship may be developed by Pākehā through listening to Te Ao Māori authority and engaging in practical actions that support related Māori aspirations. This relationship may interrupt the potential dominance of Pākehā ways of being. 

My first person action research has involved reflection, ‘noticing’, conversation and action in dynamic interplay. I have recorded this dynamic interplay and discerned together with others, through ongoing co-inquiry relationship and dialogue, the transformative possibilities of ‘noticing’ the ways that we, as people who would like to be considered ‘just’, are human. I have woven a narrative, presented in this report that is compelling to me, to my co-inquirers and to others.  I have assessed the value of my inquiry by the way it stirs thinking, reflection and transformative action in those who engage with it. 

‘Noticing’ dominant order and the unconscious stream of oppressive action in the day to day life of the privileged is difficult and challenging work. This work may generate conflict and discomfort for the researcher and the people connected with and through the research. I posit that such discomfort is important to reflection and to developing a form of sensitivity that draws ethical attention to the systemic causes of such degradation that sustains the privilege of many. The potential challenging of privilege that ‘noticing’ promotes requires a relational dynamic that is open, non-competitive, non-oppositional and potentially inconclusive.  Including this Socratic dynamic in research methods, and in ‘noticing’, is important for researchers whose ability to shed light on the challenging terrain of social change requires relationships of openness and dialogue. 

When grounded in a critique of dominant order, ‘noticing’ disturbs otherwise inoculated, rationalised and normalised privileges. Just as the disturbance of soil is necessary for the settling of a new seed, so too is the disturbance of our minds necessary for our awakening and the growth of our ‘noticing’ and an interconnected worldview. ‘Noticing’ enables the privileged to identify ways of being human that reprioritise the diminished valuing of interdependency.

text: The Transformative Possibilities of 'Noticing' in Community Gardening and my Life The growing gap between rich and poor and the degradation of the planet are among the systemically generated outcomes increasingly associated with contemporary capitalism. This association is made by scholarly, professional and technical experts and spiritual leaders from across the political spectrum. Among them are Joseph Stiglitz, Vandana Shiva, Bill McKibben and Pope Francis. The negative social impact associated with the privileging of capitalist interests manifest in a globalising corporate logic during the 1990s, was critically documented by Jane Kelsey (1999). In the ongoing pursuit of the neo-liberal agenda globally, Kelsey (2013) argues that significant decisions are often made behind closed doors with little chance of democratic influence, particularly by those who may come to suffer from their ramifications. Popular uprisings, such as the Occupy Wall Street Movement, attest to the widespread concern of many. Activist scholar, Slavoj Žižek (2012) urges the embedding of the occupiers’ concerns beyond the visible spectacle of the movement. He urges wider commitment to the transformation of the issues of their concern in the very fabric of daily life. My work presented in this thesis is one attempt to contribute to this call.

Through my investigation into the apparent impact of corporate capitalism, I have come to notice ever more acutely, as encouraged by Seo and Creed (2002), the value contradictions within the institutional logics that support capitalism and the logics of other significant institutions that I allow influence on my life. My research drew me towards concurrence with the views of critical organisational theorists such as Deetz (1992) and Dyer, Humphries, Fitzgibbons and Hurd (2014). These theorists provide the proposition that the contemporary form of globalisation is orchestrated through the normalised workings and values of global corporations that spread a competitive ordering, selectively atomise individuals and pit one against the other. I call this the ‘dominant order(ing) of daily lives’ that draws the privileged and the oppressed into a way of being that sustains privilege and oppression while espousing values of justice.

My research contributes to the body of knowledge concerned with how a sense of responsibility and transformative agency may be developed amongst privileged peoples. It is in the projects of community gardening and my life that I have chosen to ‘notice’ the prevalence of a mechanistic, functionalist world view that infuses the moral limitations of dominant order. I have been attentive to noticing how this order influences the [un]ethical decisions of daily life. I suggest that increasing the awareness of the privileged to the working of dominant order and to the interconnectedness of life is important to our ability to ‘notice’ institutional contradictions and thus the possibilities of our transformation. My attention to ‘noticing’ has heightened my discomfort with the current institutional arrangements and prompted me to reflect, talk with others, try new things and seek a more attentive way of being. My research endorses the suggestion made by Dyer et al. (2014) that conscientising the privileged to the workings of dominant order, and the ways we are implicated in the maintenance of this ordering, is important work for educators to pursue. 

Through my research I have identified ideas that may mitigate against concerning assumptions amongst the privileged that ‘community gardening’ and the projects of local food are ‘naturally virtuous’ including: listening to the stories of the oppressed, knowing who we are in the context of these stories, holding our own discomfort and questioning how we may be responsible. As an outcome of my research, I  posit that the reprioritisation and valuing of interconnection and ‘concern for others’ in the day to day lives of the privileged may be achieved through the development of relational identities, storytelling that highlights interconnection and spiritual ritual. Community gardening can draw the privileged into being with the oppressed; enabling an understanding of shared and common humanity that I suggest is motivating of reflection and the construction of new social interactions. 

My investigations drew me more deeply into the insights and commitments of people of an indigenous, Earth-centred, life-affirming spiritual tradition who are among those who articulate an interconnected worldview and ways of being human. My research highlights that when commitment is given to a relationship with people of these traditions, those who are largely (but never wholly) colonised to the dominant order may ‘notice’ and rediscover the possibilities of interconnected ways of seeing and being human. Listening to the holders of life-affirming traditions can enable ‘noticing’ of, and resistance to, the dominating ideas of capitalist projections that are mechanistic and competitive in form. In the context of Aotearoa New Zealand, my research suggests that bicultural relationship may be developed by Pākehā through listening to Te Ao Māori authority and engaging in practical actions that support related Māori aspirations. This relationship may interrupt the potential dominance of Pākehā ways of being. 

My first person action research has involved reflection, ‘noticing’, conversation and action in dynamic interplay. I have recorded this dynamic interplay and discerned together with others, through ongoing co-inquiry relationship and dialogue, the transformative possibilities of ‘noticing’ the ways that we, as people who would like to be considered ‘just’, are human. I have woven a narrative, presented in this report that is compelling to me, to my co-inquirers and to others.  I have assessed the value of my inquiry by the way it stirs thinking, reflection and transformative action in those who engage with it. 

‘Noticing’ dominant order and the unconscious stream of oppressive action in the day to day life of the privileged is difficult and challenging work. This work may generate conflict and discomfort for the researcher and the people connected with and through the research. I posit that such discomfort is important to reflection and to developing a form of sensitivity that draws ethical attention to the systemic causes of such degradation that sustains the privilege of many. The potential challenging of privilege that ‘noticing’ promotes requires a relational dynamic that is open, non-competitive, non-oppositional and potentially inconclusive.  Including this Socratic dynamic in research methods, and in ‘noticing’, is important for researchers whose ability to shed light on the challenging terrain of social change requires relationships of openness and dialogue. 

When grounded in a critique of dominant order, ‘noticing’ disturbs otherwise inoculated, rationalised and normalised privileges. Just as the disturbance of soil is necessary for the settling of a new seed, so too is the disturbance of our minds necessary for our awakening and the growth of our ‘noticing’ and an interconnected worldview. ‘Noticing’ enables the privileged to identify ways of being human that reprioritise the diminished valuing of interdependency.

year: 2014