title: The Influence of Contextual Aspects on New Zealand Muslim Males' Environmentally Ethical Behaviour

authors: Yaacob, Mashitoh

subjects: environmentally ethical behaviour (EEB)

abstract: This study's aim was to investigate the strength of contextual aspects' influences on environmentally ethical behaviour (EEB). A survey method with a selfadministered questionnaire was used and a cross-section of the Muslim male population of New Zealand was taken. The qualitative interviews and email questionnaires were also utilised to further explain the survey results. The linear regression analyses show correlations between contextual aspects (i.e., social, religious, economic, political, and demographic) and EEB (pre-cycling, re-use and recycling). Results indicate that the contextual aspects are influential on EEB in many ways and degrees. A model describing the relationship was developed. The economic aspect statistically significantly related to EEB the strongest. The qualitative interview and email questionnaire data support the findings of the survey. The relationship was positive, meaning that the more the consumers were influenced by the economic aspect to behave in an environmentally ethical way, the more they were likely to perform EEB. Compared to the economic aspect, white collar workers, number of household occupant, work involvement with the environment, type of house, and age had a weaker statistically significant relationship with EEB. The relationships were positive, meaning that the better the consumers' occupation (i.e., white collar workers), the more household member they had (i.e., 4 and above), the higher their level of work involvement with the environment, and the better their dwelling (i.e., bungalow or semi-detached houses), the more they were likely to perform EEB. However, the relationship between age and EEB was negative, meaning that the younger the consumers the more they were likely to perform EEB. However, the results of this study, from both the survey and the interview methods, indicate that demographic characteristics were not as important as the contextual aspects, particularly the economic aspect, in understanding consumers' EEB. This study shows that the economic aspect was very important in understanding consumers' EEB compared to the other contextual aspects even the political aspect was statistically significantly related to EEB via the economic aspect. Thus, the economic aspect should be used optimally by public and private sector managers to promote EEB.

text: The Influence of Contextual Aspects on New Zealand Muslim Males' Environmentally Ethical Behaviour This study's aim was to investigate the strength of contextual aspects' influences on environmentally ethical behaviour (EEB). A survey method with a selfadministered questionnaire was used and a cross-section of the Muslim male population of New Zealand was taken. The qualitative interviews and email questionnaires were also utilised to further explain the survey results. The linear regression analyses show correlations between contextual aspects (i.e., social, religious, economic, political, and demographic) and EEB (pre-cycling, re-use and recycling). Results indicate that the contextual aspects are influential on EEB in many ways and degrees. A model describing the relationship was developed. The economic aspect statistically significantly related to EEB the strongest. The qualitative interview and email questionnaire data support the findings of the survey. The relationship was positive, meaning that the more the consumers were influenced by the economic aspect to behave in an environmentally ethical way, the more they were likely to perform EEB. Compared to the economic aspect, white collar workers, number of household occupant, work involvement with the environment, type of house, and age had a weaker statistically significant relationship with EEB. The relationships were positive, meaning that the better the consumers' occupation (i.e., white collar workers), the more household member they had (i.e., 4 and above), the higher their level of work involvement with the environment, and the better their dwelling (i.e., bungalow or semi-detached houses), the more they were likely to perform EEB. However, the relationship between age and EEB was negative, meaning that the younger the consumers the more they were likely to perform EEB. However, the results of this study, from both the survey and the interview methods, indicate that demographic characteristics were not as important as the contextual aspects, particularly the economic aspect, in understanding consumers' EEB. This study shows that the economic aspect was very important in understanding consumers' EEB compared to the other contextual aspects even the political aspect was statistically significantly related to EEB via the economic aspect. Thus, the economic aspect should be used optimally by public and private sector managers to promote EEB.

year: 2009

title: Editorial

authors: Coleman, Claire

abstract: Frequently marginalised and maligned, the arts in education are often positioned as a nice-to-have “extra” for students but not academically vital or significant (Ross, 1975). However, as artificial intelligence replaces the traditional workforce in numerous industries, creativity, and the arts, often seen as a conduit for creativity, have attracted renewed interest. Many educators consider the arts essential for their ability to engage and activate responsive critical thinking, possibility thinking and develop flexible learners ready to adapt to an unknown job market. National and international research documents the transformative potential of embedding quality arts processes and learning experiences across the curriculum (Biesta, 2013; Catterall, 2009; Ewing & Saunders, 2018). Recent enthusiasm for 21st-century skills has seen the arts welcomed into STE(A)M (science, technology, engineering, arts, and maths) education as part of a drive to remain economically competitive in an increasingly automated world (Geisinger, 2016; Land, 2013).

text: Editorial Frequently marginalised and maligned, the arts in education are often positioned as a nice-to-have “extra” for students but not academically vital or significant (Ross, 1975). However, as artificial intelligence replaces the traditional workforce in numerous industries, creativity, and the arts, often seen as a conduit for creativity, have attracted renewed interest. Many educators consider the arts essential for their ability to engage and activate responsive critical thinking, possibility thinking and develop flexible learners ready to adapt to an unknown job market. National and international research documents the transformative potential of embedding quality arts processes and learning experiences across the curriculum (Biesta, 2013; Catterall, 2009; Ewing & Saunders, 2018). Recent enthusiasm for 21st-century skills has seen the arts welcomed into STE(A)M (science, technology, engineering, arts, and maths) education as part of a drive to remain economically competitive in an increasingly automated world (Geisinger, 2016; Land, 2013).

year: 2022

title: Honouring our ancestors: Reclaiming the power of Māori maternities

authors: Simmonds, Naomi Beth

abstract: Māori¹ maternal knowledges are intimately tied to ancestors, to ancestral knowledges, and to whenua (land).² Iwi (tribes), hapū (smaller tribal groupings), and whānau (families)³ have their own maternal knowledges, which are woven into their cosmologies, histories, songs, carvings, place names, chants, and incantations. These knowledges, though spatially and temporally specific, speak to the sanctity of the maternal body, the power and prestige of women’s reproductive capabilities, and the empowering collective approach to raising children. Māori knowledges pertaining to pregnancy, childbirth, and parenting were imparted generation to generation as they were lived, embodied and emplaced by our ancestors, sustaining the sacred and empowering approach to maternities within our communities.
This chapter considers the challenges and possibilities of reclaiming Māori maternal knowledges and their associated practices and ceremonies for Māori women and whānau in contemporary Aotearoa-New Zealand. Three key themes frame this chapter. First, I consider the ways in which colonialism has served to silence Māori maternal knowledges to such an extent that whānau are left trying to find meaning in the voices, knowledges, and advices of others. Indigenous women are largely birthing within Western ideologies and institutions that do not adequately provide for Indigenous ways of being and birthing. The chapter then considers the ways in which women and whānau are reclaiming ancient knowledges and practices in new and contemporary ways. I seek to illustrate the ways in which traditional practices and ritual customs have the potential to transform and empower individual and collective experiences of birth and afterbirth. The chapter ends with arguing that Indigenous maternities, Māori maternities, are an important site of decolonization. Reclaiming the messages and embodied practices left to us by our ancestors can provide an empowering collective approach to pregnancy, birth, and afterbirth, and can facilitate a “decolonized pathway” (Simpson 28) into and through the world for our children and for generations to come.

text: Honouring our ancestors: Reclaiming the power of Māori maternities Māori¹ maternal knowledges are intimately tied to ancestors, to ancestral knowledges, and to whenua (land).² Iwi (tribes), hapū (smaller tribal groupings), and whānau (families)³ have their own maternal knowledges, which are woven into their cosmologies, histories, songs, carvings, place names, chants, and incantations. These knowledges, though spatially and temporally specific, speak to the sanctity of the maternal body, the power and prestige of women’s reproductive capabilities, and the empowering collective approach to raising children. Māori knowledges pertaining to pregnancy, childbirth, and parenting were imparted generation to generation as they were lived, embodied and emplaced by our ancestors, sustaining the sacred and empowering approach to maternities within our communities.
This chapter considers the challenges and possibilities of reclaiming Māori maternal knowledges and their associated practices and ceremonies for Māori women and whānau in contemporary Aotearoa-New Zealand. Three key themes frame this chapter. First, I consider the ways in which colonialism has served to silence Māori maternal knowledges to such an extent that whānau are left trying to find meaning in the voices, knowledges, and advices of others. Indigenous women are largely birthing within Western ideologies and institutions that do not adequately provide for Indigenous ways of being and birthing. The chapter then considers the ways in which women and whānau are reclaiming ancient knowledges and practices in new and contemporary ways. I seek to illustrate the ways in which traditional practices and ritual customs have the potential to transform and empower individual and collective experiences of birth and afterbirth. The chapter ends with arguing that Indigenous maternities, Māori maternities, are an important site of decolonization. Reclaiming the messages and embodied practices left to us by our ancestors can provide an empowering collective approach to pregnancy, birth, and afterbirth, and can facilitate a “decolonized pathway” (Simpson 28) into and through the world for our children and for generations to come.

year: 2017