Influenced by the global phenomenon of the third way paradigm, the reform of the New Zealand Local Government Act 2002 (LGA 2002) marked significant changes for local authorities. Under this Act, local authorities were required to consult with their communities to develop long term plans identifying social, economic, environmental and cultural outcomes and progress indicators within a sustainable development framework. Since 2002, local authorities have developed at least one long term plan with a full consultation process. This thesis explored the interpretation of cultural wellbeing based on ethnicity and cultural identity, identifying factors that may influence indicator development using Hamilton City Council’s Long Term Council Community Plan (LTCCP) 2006 as a case study. The qualitative and secondary quantitative research has shown tensions exist, between the application of a western definition of cultural wellbeing and the cultural worldview within a governance model. Subsequent findings relate to the dearth of literature exploring the relationship between principles of citizenship, cultural diversity and cultural wellbeing within a New Zealand setting. Through the reflexive research process it has been identified that any further work in this area draws on community participatory research design and indigenous methodology. Cultural wellbeing is a live process moving beyond the manifestation of tradition and custom that traditionally has been associated with indicator development. The generic nature of cultural wellbeing indicators could be related to the need for more research into the epistemology of culture as a knowledge tradition in itself and how it is incorporated into development of wellbeing measures and indicators. By drawing on central, local and regional monitoring programmes, local authorities, such as Hamilton City Council have demonstrated an evolution in the type of cultural wellbeing indicators and outcomes used; however the full intent of broadening the role of local government to include cultural wellbeing is still to be realised.

Shelterbelts were established in the Canadian Prairies as a means to protect soil from wind erosion. Knowledge gaps remain about shelterbelts' ecosystem services to the agro-landscape, hence hiding farmers' trade-offs in a changing agriculture. This research first investigated shelterbelts' effect on soil biological activity and fertility. Soil samples were collected in September 2012 from sheltered and non-sheltered fields in the Rural Municipality of Stanley, Manitoba. Results showed that shelterbelts promote higher soil biological activity, potentially correlated to the enhanced organic matter and micro-climate adjacent to shelterbelts. A survey was then conducted to explore shelterbelts' cultural services to the local community. Results indicated that while shelterbelts were perceived to significantly benefit community well-being, they were mainly recognised for agricultural functions. We conclude that shelterbelts are a significant element of both supporting and cultural ecosystem services, contributing to the prairie agro-system resilience. Further research and quantification of shelterbelts' socio-ecological services is recommended.

Made available in DSpace on 2014-08-20T13:49:09Z (GMT). No. of bitstreams: 1 Marcos Cordeiro Bueno (Canguru).pdf: 7190272 bytes, checksum: b55938e87722617c3863c3fc1aa540c3 (MD5) Previous issue date: 2012-02-27 / This research sought to identify the assumptions of the process of the capoeira patrimony. For Both, this cultural well was historically considered, listing the main moments that metamorphosed from its early records still exist, its criminalization and decriminalization, its subsumption to capital to its most advanced stage of evolution as a Cultural Patrimony of Brazil. As a result of this process was analyzed from the discourses contained in documents that formalize their patrimony as well as the public policies implemented to capoeira to date. Countersigned by historical and dialectical materialism, this research found that the capoeira to be recognized by the Brazilian State, is perpetrated by the commodity fetish, so that its producers - Masters and Teachers - and its practitioners need to pay attention to the exploitation of the inherent labor relations for the production of capoeira at this stage of commodification. It was shown that the way in which the Brazilian government has proposed to encourage capoeira, two trends are implicit crucial to the future of cultural well: The first is the denial of its history, reducing its character of "resistance" to the mode of production capitalist in instrument of "world peace", the latter manifests itself to propose, in response to community desire for improved capoeirana of their class status, the regulation of the profession of capoeira. With this, the official tandem repeat history as it is happening in the field of physical education, which after being regulated has nothing to celebrate. It is concluded that the community capoeirana reference the capoeira as "cultural well" - founded the historical project of the working class that is beyond the capital - and not "patrimony", because it represents a "showcase" by the Brazilian capoeira to the world, which in turn does not guarantee the permanence and update of its existence, separating it from its historical characteristics. At the same time that the state fulfills its function effectively and perform cultural policies for the capoeira unit without her bourgeois ideology, but given the incentive to all teachers who owns his legacy, regardless of age or amount of benefit. Policies that are put into practice the help of barns in the organization of a democratic and transparent, unlike the evidence regarding the interference of the MinC / IPHAN / GTPC / Esta pesquisa buscou apreender os pressupostos do processo de patrimonialização da capoeira. Para tanto, esse bem cultural foi analisado historicamente, elencandose os principais momentos que a metamorfosearam, desde seus primeiros registros ainda existentes, sua criminalização e descriminalização, sua subsunção ao capital até seu estágio evolutivo mais avançado como Patrimônio Cultural do Brasil. Em decorrência desse processo, foi analisado os discursos contidos dos documentos que a oficializam em sua forma patrimônio, bem como as políticas públicas implementadas para a capoeira até o presente momento. Referendada pelo Materialismo Histórico e Dialético, essa pesquisa constatou que a capoeira, ao ser reconhecida pelo Estado brasileiro como patrimônio cultural, está perpetrada pelo fetiche da mercadoria, de modo que seus produtores Mestres e Professores e seus praticantes necessitam atentar-se para a exploração inerente das relações de trabalho para produção da capoeira nesse estágio de mercadorização. Foi evidenciado que a forma em que o Estado brasileiro tem se proposto a incentivar a capoeira, estão implicitas duas tendências cruciais para o futuro desse bem cultural: A primeira é pela negação de sua história, reduzindo seu caráter de resistência ao modo de produção capitalista a intrumento de paz no mundo ; a segunda manifestase no sentido de propor, em resposta a ânsia da comunidade capoeirana por melhorias de sua condição de classe, a regulamentação da profissão da capoeira. Com isso, o discurso oficial tande a repetir a história tal qual vem ocorrendo no campo da educação física, a qual após ser regulamentada nada tem a comemorar. Conclui-se que a comunidade capoeirana referende a capoeira como bem cultural alicerçada no projeto histórico da classe trabalhadora que está para além do capital e não patrimônio , pois o mesmo representa uma vitrinização da capoeira pelo Estado Brasileiro para o mundo, que em troca não garante a permanência e atualização de sua existência, decompondo-a de suas características históricas. Ao mesmo tempo, sugere-se que o Estado cumpra sua função e efetivamente execute políticas culturais para a capoeira sem aparelhá-la a ideologia burguesa, mas garantindo o incentivo a todos os mestres que detém seu legado, sem distinção de idade, nem quantidade de beneficiados. Políticas que devem por em prática o auxilio na organização dos capoeiras de maneira democrática e transparente, diferentemente do que evidenciamos com relação as ingerências do Ministério da Cultura via Instituto do Patrimônio Histórico e Artístico Nacional e do Grupo de trabalho Pró-Capoeira