This study represents a continuation of the historical trend in the analysis of the relationships between climate and vegetation. The focus of the work is on an examination of the association of functioning plants and climatic processes and on the interaction of structured vegetation communities with their environment. Satellite observations and remote sensing technology provide new opportunities for studying the geo-biosphere at high temporal frequencies and for large geographic areas. Integration of spectral vegetation indices and thermal measurements from space is the prime methodology used in this study. The integration of thermal information with vegetation indices has the potential to result in an important contribution to ecological remote sensing. This study has investigated the triangular distribution pattern which has been repetitively observed in spectral domains defined by thermal measurements and vegetation indices. Results show that the triangular shape of an AVHRR data cluster can be consistently observed on different continents and at different times of the year. The triangular data pattern has also been observed using a seasonally averaged data set, representing the mean thermal and biomass conditions of a growing season. The triangular shape of the data spread in feature space clearly suggests an ecosystem triangle model for simulation of the global ecology. A closer analysis of 15 test sites representing the major biomes in the U.S. Southwest study area has shown that each biome has a stable territory in the two dimensional space of temperature and biomass. If the territory of each test site in the triangle can be viewed as a vegetation cell, the ecosystem as a whole may be modeled by using this cell structure. The ecosystem triangle model and the concept of the cell structure have been applied in a vegetation classification exercise. The significant improvement achieved in the vegetation classification supports the conclusion that the ecosystem triangle model is a reflection of surface biomes, and may be used as a tool to study the structure, organization, and function of the biosphere.

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There is accumulating epidemiological evidence of cross-ethnic differences in relation to schizophrenia’s incidence and prevalence. However, there is a dearth of information about the manifestations of cultural differences in schizophrenia’s symptoms. This thesis aims to bridge the gap in our knowledge about the relationship between cross-cultural differences and schizophrenia. Throughout this thesis, I explore the similarities and dissimilarities of the content of clinical manifestation across cultures. I also examine and further develop epidemiological and clinical issues utilizing the ecological theory model. First, I perform a qualitative systematic review which includes 26 publications. I then discuss findings from a statistical analysis of a mental health population of 860 patients in Brent, North London. Lastly, I report results from a semi-structured mental health questionnaire that was devised and disseminated to 48 mental health professionals in London. Results indicate that ethnic groups which experience a higher incidence of schizophrenia also tend to display more positive or first rank symptoms. These ethnic groups that experience a higher incidence of schizophrenia also belong to cultures that culturally legitimise an externalization of their distress. On the other hand, it was found that cultures that internalize their distress experience lower incidence of schizophrenia. My research further demonstrates that schizophrenia’s interpretations are heavily dependent on the diagnosers’ own cultural background, and on the degree to which the externalization of a symptom is tolerable in that context. Furthermore, evidence of intra-cultural diversity in clinical settings underscores the importance of achieving higher cultural competence.

This thesis aims to apply the concept of the Ecological Footprint (EF) to examine the impact that the tourism industry has on the environment through energy consumption and also investigates patterns of energy-consuming behaviour among tourists and tourism businesses. EF is becoming an increasingly popular analytical tool in tourism studies. However, at present most attention has fallen on its value for studying tourism in international level. Moreover, very few studies have taken account of the influence of social factors when making EF calculations linked to tourism. As a consequence of these biases, there is currently a need for studies of tourism which take account of EFs at the destination level and how the behaviour of tourists and tourism businesses affects energy consumption at holiday destinations. This study addresses this gap by investigating the EF of energy-consuming behaviour linked to tourists and tourism businesses at a particular holiday destination, namely Koh Samui in Thailand, and also by exploring the factors which influence this kind of behaviour. The findings of this study show that most tourists rely on modes of transport which release high levels of CO2 (especially long haul flights). In the case of Thailand, a majority of tourists fly from Bangkok to Koh Samui and then use private cars to get around the island. Energy intensive electrical appliances such as air conditioning and tankless hot water heaters were widely used in accommodation, while beach activities, which generally have a low carbon footprint, attracted the largest numbers of tourists. It was also found that demographic factors, including travel behaviour and concern for the environment, influenced these kinds of behaviour in various ways. As regards different types of tourism business, in the accommodation sector hotels used the largest quantities of electricity while tour operators used more diesel and petrol than any other type of tourism business. Furthermore, it was also found that even though respondents who stayed in five-star hotels expressed the greatest level of concern for climate change, they still considered their own convenience and satisfaction to be their highest priorities. Tourism on Koh Samui consumed about 54.55 PJ of energy in 2007 and thus needed 3.41 gha of forest land to absorb the resulting CO2 emissions. Given that this figure exceeds the current world-average biocapacity of 1.8 gha, it can be stated that tourism on Koh Samui is currently unsustainable. This study highlights the relationship between the EF of tourism at a particular holiday destination and the energy-consuming behaviour of both tourists and tourism businesses. In this way, it is shown here that excessive energy consumption combined with a lack of effective energy management in the business sector can lead to the development of an unsustainable EF. In response to this finding, practitioners and policy-makers should consider ways of mitigating EFs linked to tourism.

The context in which we find ourselves at the beginning of the twenty-first century is one of acute environmental degradation. In this thesis, I examine how Christians may respond to the realities of degradation through ecological restoration, an environmental practice aimed at assisting the recovery of ecosystems that have been degraded, damaged, or destroyed, and do so in ways that reflect the core belief in the redemptive purposes of God in Christ for creation. The intention, therefore, is to construct a theological framework for ethical responses to degradation through restoration. I begin by examining ecological restoration as a contested scientific and cultural practice, exploring the questions it raises on the nature of human life, the natural world, and moral action, and evaluating the role of history in shaping moral responses to degradation through restoration. To develop a theological framework for restoration, I engage the work of Christian ethicist Oliver O'Donovan, particularly his text on the foundations of Christian ethics: Resurrection and Moral Order. I ground this framework in his arguments for the resurrection (with its dual movements of restoration and transformation) as the starting point for moral action, for the work of the Holy Spirit who makes God’s redemption a reality that shapes moral action, and for love as the shape of moral action. I draw out the significance for restoration of his moral realist approach, examining the created order and articulating a theological anthropology, and I show how the resurrection of Christ provides a guide for restorative action that both affirms the created order and yet remains attentive and open to its, and our, transformation. Finally, through an examination of love as perceptive and responsive to the natural world, I articulate a vision for restorative action that is oriented toward upholding and preserving the value of the natural world, and attentively and creatively responding to it in ways that bring forth its value so that it may be seen for what it is: the beloved world that God has affirmed and redeemed in the resurrection and which awaits its fulfilment.

Coastal Indigenous Peoples worldwide have relied on fish and other marine resources for millennia, and continue to do so despite recent degradation of ocean systems. Their traditional ecological knowledge, comprised of experiences, observations, beliefs, and lifeways, is relevant for modern marine management and conservation. This thesis explores the utility of traditional and local ecological knowledge for extending an understanding of changes over time for places or periods in which scientific data are unavailable. This thesis had three goals: 1) undertake research that is collaborative and inclusive, and that addresses priorities established by participating First Nations; 2) contribute to fisheries management and conservation recommendations by focusing on a species of cultural importance and exploring the applications of traditional and local ecological knowledge to species-level understandings; and 3) contribute a marine social-ecological case study that investigates the use of traditional and local ecological knowledge to understand change over time and provides appropriate context. Two main objectives allowed me to accomplish my goals: 1) demonstrate the application of traditional and local ecological knowledge to establish historical baselines that extend farther back in time than scientific surveys, and investigate reasons for changes, and 2) investigate the utility of a social-ecological trap framework in assessing impacts to a social-ecological system and identifying ways to escape such a trap. My case study occurred in collaboration with four First Nations (as many Indigenous Peoples of Canada are called) on the Central Coast of British Columbia, Canada. My methods included semi-structured interviews with knowledge holders to examine traditional and local ecological knowledge of a culturally and economically important species, Yelloweye rockfish (Sebastes ruberrimus). In this study, I interviewed First Nations fishers and Elders (n=43), asking about: observed changes to the body sizes (length) and abundance of this species over the last ~60 years, the factors driving these changes, stewardship principles or traditional management strategies, concerns for marine resources, and perceived opportunities for cultural revitalization. I then quantified the interview participants’ current and historical estimates of size and abundance, compared interview data to current biological survey data, and qualitatively analyzed responses regarding stewardship, culture, perceived threats, and cultural solutions. I utilized the framework of a social-ecological trap to analyze responses about stewardship, traditional stories or management, and threats to culture, selecting illustrative quotes to contextualize the lived experiences of participants. Overwhelmingly, respondents had observed a decrease in Yelloweye rockfish body sizes since the 1980s. Median historical length observed by participants was nearly twice the modern length. Participants reported substantial decrease in Yelloweye rockfish abundance since the 1980s, and most stated that this change was evident in the early 2000s. Sizes of modern Yelloweye rockfish estimated by participants resembled measurements from ecological data recorded concurrently at the study region. Thus, my study extends baseline historical data of Yelloweye rockfish reliably by about 50 years. Questions about traditional stories and culture revealed the presence of a social-ecological trap created and reinforced by the interplay between species decline and colonization (e.g. the residential schooling system). When asked about traditional management or stewardship practices, only one participant could remember specific traditional stories about Yelloweye rockfish, though all participants expressed adherence to the stewardship principles of taking only what is needed and respecting all life. Though participants expressed concern about the muting of traditional ecological knowledge, culture, and language, they also highlighted key ways towards revitalization and Indigenous resurgence. The ubiquitous presence of stewardship principles suggests there are ways beyond the social trap: participants described on-going cultural revitalization efforts, recovery of depleted species and ecosystems, and the reassertion of Indigenous management rights as ways to overcome problems inherent to the social-ecological trap. My research adds to a growing body of literature that supports the use of traditional and local ecological knowledge in marine management and conservation science. Adding to this literature, my work suggests the significant value of traditional and local ecological knowledge for filling gaps in historical scientific data or in data-poor regions, and highlights the importance of appropriately contextualizing Indigenous knowledge. To overcome the social-ecological trap of knowledge loss and to achieve informed marine management, reassertion of Indigenous management rights and application of traditional management strategies to modern fisheries management is vital. / Graduate / 0326 / 0768 / 0416 / eckertleckert@gmail.com

Culture is dynamic and capable of adapting to new conditions. Practices that are useful and harmless should be made available to those who need them. Many people believe the transmission of the indigenous knowledge will strengthen their cultural life. Attention should be given to the ways of preserving the knowledge. Some elders believe in their knowledge and prefer to see it being protected. Indigenous languages should be developed to become the media of instruction. After talking to people in communities, the researcher understands how important the knowledge is to them. They give attention to the mainstreaming of the knowledge. Some people believe culture molds their lives.Their beliefs about the past are more important than the actual sequence of events. Many believe traditional values emphasising mutual influences beteen various aspects of communities are combined with western beliefs, that place a high value on individuality and independence. Researchers believe each generation grow up in a mass of tradition and pass through. As they grow they learn different cultures, but only need guidance in learning them. People understand that cultural knowledge develops, changes and improves with time. Problems arise when individuals come into contact with other people of different cultures. / Prof. R.S. Chaphole

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