An Exploration of Children’s Connection to Nature: Aotearoa New Zealand

2021 ◽  
Author(s):  
◽  
Sara Abigail Stuart-Currier

<p>“People protect what they love” - Jacques Cousteau  It’s unavoidable that the next generation will be faced with resolving our current and future environmental issues. It is suggested that children must first care about the environment before they are asked to save it, however, a more indoor childhood is forming a disconnect between child and the natural world.  Rooted in the theory that a connection to nature (i.e. our affective and experiential relationship with the natural world) influences a willingness to protect it, this thesis aims to unearth the relationships between connection to nature and environmental attitudes and behaviours of children in Aotearoa New Zealand. To do so this study will: 1) Explore the underlying dimensions of children’s connection to nature, 2) Identify the factors that are related to children’s connection with nature, 3) Investigate the variables that best predict children’s willingness to act for the environment, 4) Investigate the variables that best predict children’s household pro-environmental behaviour.  Findings from a quantitative questionnaire suggest that a child’s (n = 450) connection to nature is related to a plethora of variables; most notably exhibiting a strong relationship with their willingness to act for the environment. Furthermore, children’s experiences in nature best predict their household’s pro-environmental behaviour. These findings contribute to past research which suggest that positive relationships with nature, partially formed from time spent in nature, relate to pro-environmental attitudes.  This study addresses gaps in Aotearoa New Zealand in regards to children’s connection to nature. It will benefit local policy makers and educators who are dedicated to strengthening the child and nature bond and/or conserving Aotearoa New Zealand’s natural environment.</p>

2021 ◽  
Author(s):  
◽  
Sara Abigail Stuart-Currier

<p>“People protect what they love” - Jacques Cousteau  It’s unavoidable that the next generation will be faced with resolving our current and future environmental issues. It is suggested that children must first care about the environment before they are asked to save it, however, a more indoor childhood is forming a disconnect between child and the natural world.  Rooted in the theory that a connection to nature (i.e. our affective and experiential relationship with the natural world) influences a willingness to protect it, this thesis aims to unearth the relationships between connection to nature and environmental attitudes and behaviours of children in Aotearoa New Zealand. To do so this study will: 1) Explore the underlying dimensions of children’s connection to nature, 2) Identify the factors that are related to children’s connection with nature, 3) Investigate the variables that best predict children’s willingness to act for the environment, 4) Investigate the variables that best predict children’s household pro-environmental behaviour.  Findings from a quantitative questionnaire suggest that a child’s (n = 450) connection to nature is related to a plethora of variables; most notably exhibiting a strong relationship with their willingness to act for the environment. Furthermore, children’s experiences in nature best predict their household’s pro-environmental behaviour. These findings contribute to past research which suggest that positive relationships with nature, partially formed from time spent in nature, relate to pro-environmental attitudes.  This study addresses gaps in Aotearoa New Zealand in regards to children’s connection to nature. It will benefit local policy makers and educators who are dedicated to strengthening the child and nature bond and/or conserving Aotearoa New Zealand’s natural environment.</p>


Author(s):  
Phil Brown ◽  
Hugh Lauder

There is a consensus amongst policy makers that education can provide the solution to the fundamental problem of liberal democracies – how to reconcile social justice with economic efficiency at a time when income and wealth are being polarised in Anglophone-dominated societies like Aotearoa New Zealand. This presents a paradox, since it is well understood that children living in poverty are likely to under-perform in education. Moreover, the standard explanation for the polarisation of income in terms of the global demand for skill is itself deficient. This paper explores the nature of this paradox, and the inadequate account given for polarisation of income, as a first step towards the development of an alternative agenda which is more likely to meet the goals of justice and efficiency in the context of the new global competition.


Ethnicities ◽  
2020 ◽  
Vol 20 (3) ◽  
pp. 434-456 ◽  
Author(s):  
Heather Came ◽  
D O’Sullivan ◽  
T McCreanor

Background Te Tiriti o Waitangi was negotiated between the British Crown and Indigenous Māori leaders of Aotearoa New Zealand in 1840. Māori understood the agreement as an affirmation of political authority and a guarantee of British protection of their lands and resources. The Crown understood it as a cession of sovereignty. The tension remains, though legal and political developments in the last 35 years, have established that the agreement places a mandatory obligation on the Crown to protect and promote Māori health. It also requires that Māori may exercise rangatiratanga, or responsibility and authority, in relation to health policy development and implementation. Methods Te Tiriti is, then, an instrument against which health policy is justly and efficaciously evaluated. This paper introduces critical Tiriti analysis as such an evaluative method. Critical Tiriti analysis involves reviewing policy documents against the Preamble and the Articles of te Tiriti o Waitangi. The review process has five defined phases: (i) orientation; (ii) close reading; (iii) determination; (iv) strengthening practice and (v) Māori final word. Results We present a working example of critical Tiriti analysis using the New Zealand Government’s Primary Health Care Strategy published in 2001. This policy analysis found poor alignment with te Tiriti overall and the indicators of its implementation that we propose. Conclusion This paper provides direction to policy makers wanting to improve Māori health outcomes and ensure Māori engagement, leadership and substantive authority in the policy process. It offers an approach to analysing policy that is simple to use and, inherently, a tool for advancing social justice.


2018 ◽  
Vol 7 (1) ◽  
pp. 61-90
Author(s):  
Catherine J. Iorns Magallanes

A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.


2021 ◽  
Vol 5 (1) ◽  
pp. 1-2
Author(s):  
Keri-Anne Wikitera

Tēnā koutou katoa, ngā mihi nui mo te tau hou. Greetings and happy new year. Matariki, the Māori New Year, is a season when people, culture, language and the spirit of those beneath the stars of Matariki are celebrated. Also known as the constellation of Pleiades, Matariki is a star cluster that first appears in the night sky above Aotearoa during mid-winter. It is a time to remember those who have passed throughout the year and reflect on ancestral knowledge to guide us into how we can live our lives today. When Matariki will appear is knowledge that comes from the maramataka – a calendar informed by the moon, the stars and our natural environment. Within it, navigation, planting, fishing and many other practices are determined by thousands of years of observation, recording and practice. According to the maramataka, Matariki brings the old lunar year to a close and marks the beginning of the new year [1]. Guided by such ancient knowledge systems, Māori hospitality for me is about connection, it is understanding, it is aroha, it is life. Life that embraces not just the person but also the natural world, for we descend from our sacred mountains, seas and ancestors. With the recent announcement by the New Zealand Government of Matariki becoming a public holiday from 2022, the whole nation prepares for annual Indigenous celebrations [2]. This highlights the importance the nation places on Indigenous knowledge and is demonstrating, in a very real way, how Aotearoa New Zealand can engage with mātauranga Māori (Māori knowledge systems). For the hospitality and tourism industry, once the borders are re-opened, the Matariki celebrations will further enhance how Aotearoa New Zealand can showcase our uniqueness, our innovative spirit and recognise the lessons of our ancestors in providing important insights for the future. At this time of the year, the nation is engaging in these Indigenous celebrations, boosting local economies as communities come together to have fun with a multitude of events. Dawn blessings welcoming the stars of Matariki, lightshows, manu aute (kite) days, special planting rituals, remembrance events, wānanga (educational) forums, workplace ‘New Year’ festivities, school events and many other gatherings that respectfully acknowledge the physical, cultural and spiritual significance of the maramataka, the Māori calendar. There are variations in how Matariki is celebrated throughout the country. Social media abounds with advertisements and promotions for many different Matariki experiences, which are engaging whole communities in te ao Māori (the Māori world). Perhaps due to the 2020 pandemic lockdowns or the impending 2022 public holiday, there is a real buzz to events this year. This season, more than any other it seems, Matariki is bringing together communities, imbuing the philosophy of manaakitanga, where hospitality extends beyond commercial transactions and focusses on reciprocity of kindness and care [e.g., 3]. A Māori cultural representation of hospitality that continuously seeks to uplift the mana (prestige, spiritual power) of individuals or groups of people. Regional Councils partnering with mana whenua (tribal customary authority of an identified area), a government Matariki advisory group, government agencies, educational facilities and private organisations are all getting involved in promoting relationships that reflect the essence of Māori culture. How does this all relate to Hospitality Insights? Well, the past year has been extremely challenging for the industry around the world and continues to impact us here in Aotearoa via border closures affecting demand by keeping out international students, tourists and expatriate visits as well as supply, where workers from outside Aotearoa, essential staff for hospitality businesses, are not able to gain entry to the country. Business sustainability has taken on a new meaning as the tourism and hospitality industries are now dealing with the uncertainty of travel bubbles, the potential for further lockdowns, and the inability to attract international staff. At a national level, having an extra public holiday in the winter will help the hospitality and tourism sectors as domestic markets plan more mid-winter travel. The pandemic has also been a time to reflect on systemic challenges caused by the industry’s acceleration in recent years. Overtourism turned into undertourism overnight, and with this dramatic unforeseen change came an opportunity to pause, to reflect and, in the words of Tourism NZ, ‘re-imagine’ a new future for the nation. Under the stars of Matariki, within the philosophy of manaakitanga, we as a nation now have the opportunity to embrace change, to care for each other and to create a sustainable future that recognises the interwoven universe. A more sustainable, Māori-informed future for tourism and hospitality destinations, communities and tourists alike. Corresponding author Keri-Anne Wikitera can be contacted at: [email protected] References (1) Te Papa Tongarewa Museum of New Zealand. What is Matariki?, 2021. http://tpo.tepapa.govt.nz/ViewTopicExhibitDetail.asp?TextSize=Medium&Language=English&TopicFileID=TTY_T8 (accessed Aug 9, 2021). (2) NZ Government. 2022 Matariki Holiday Date Announced, 2021. https://www.beehive.govt.nz/release/2022-matariki-holiday-date-announced (accessed Aug 9, 2021). (3) Spiller, C.; Erakovic, L.; Henare, M.; Pio, E. Relational Well-Being and Wealth: Māori Businesses and an Ethic of Care. Journal of Business Ethics 2011, 98 (1), 153–169. https://doi.org/10.1007/s10551-010-0540-z


2020 ◽  
Vol 1 (3) ◽  
pp. 01-10
Author(s):  
Hone Waengarangi Morris

The title of this paper reflects a Māori[1] perspective to the world we live and move in and our interaction with the environment. Its literal translation, ‘The taiao (environment) and the tinana (human body) are kin’ is the underlying theme of this paper. In researching philosophies and narratives handed down by my ancestors, and those recorded by early ethnologists who came to Aotearoa/New Zealand, it becomes immediately apparent that the ancestors, through careful observation whilst living at one with the environment—its interconnectedness and infinite moods, fashioned a knowledge that everything in this world is connected through whakapapa (genealogy). The interconnected energies that dwell in Ranginui (Sky Father) ngā whetū (stars), momo ua (types of rain), ngā kapua (clouds), te hau (wind) and all weather patterns are all connected through a network of genealogies. On Papatūānuku (Earth Mother), ngā toka me ngā kōhatu (rocks and stones), te wai (water—fresh and salt), ngā rākau (trees), ngā ngārara (insects), ngā manu (birds) and animal life both on earth and in the oceanare all part of a genealogy that reflects the ancestors understanding of the natural world. In the ever-present concern of global warming, climate change and the growing awareness of the need to protect and respect our environmentthis perspective of connected genealogy will assist in providing a conceptual lens to encourage one to view the environment as a living organism, breathing with moods and emotions similar to the human body that is totally interconnected. Through an analysis of the linguistic terms placed on the land by my tīpuna (ancestors) in Aotearoa I will provide a unique perspective that individuals can utilise to solidify their own personal relationship to the taiao (environment), to Papatūānuku, to Ranginui and the energies that sustain life. This analysis may also provide a conduit for comparison or contrast of other indigenous perspectives towards the use of terms for both the environment and the body.   [1] The Māori people are the indigenous people of Aotearoa-New Zealand.


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