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- Genre: Masters Thesis
Description
During the months from June to November 2012, the city of Bangalore was faced with a serious solid waste management (SWM) crisis. In the wake of the upheaval, the state court declared source segregation to be mandatory. Yet, while the legislation was clear, the pathway towards a course of action for the transition was not clear and hence, Bangalore was stuck in a state of limbo. The objectives for this thesis spiraled organically from this crisis. The first objective was to examine the gaps in Bangalore's transition to a more sustainable SWM system. Six particular gaps were identified, which in essence, were opportunities to re-shape the system. The gaps identified included: conflicting political agendas, the exclusion of some key actors, and lack of adequate attention to cultural aspects, provision of appropriate incentives, protection of livelihoods and promotion of innovation. Opportunities were found in better incentivization of sustainable SWM goals, protecting livelihoods that depend on waste, enhancing innovation and endorsing local, context based SWM solutions. Building on this understanding of gaps, the second objective was to explore an innovative, local, bottom-up waste-management model called the Vellore Zero Waste Model, and assess its applicability to Bangalore. The adaptability of the model depended on several factors such as, willingness of actors to redefine their roles and change functions, ability of the municipality to assure quality and oversight, willingness of citizen to source segregate, and most importantly, the political will and collective action needed to ensure and sustain the transition. The role of communication as a vital component to facilitate productive stakeholder engagement and to promote role change was evident. Therefore, the third objective of the study was to explore how interpersonal competencies and communication strategies could be used as a tool to facilitate stakeholder engagement and encourage collective action. In addressing these objectives, India was compared with Austria because Austria is often cited as having some of the best SWM practices in the world and has high recycling rates to show for its reputation.
ContributorsRengarajan, Nivedita (Author) / Aggarwal, Rimjhim (Thesis advisor) / Chhetri, Nalini (Committee member) / Manuel-Navarrete, David (Committee member) / Arizona State University (Publisher)
Created2013
Descriptionnone
ContributorsZamil, Ruaa (Author) / Parmentier, Mary J (Thesis advisor) / Chhetri, Nalini (Committee member) / Grossman, Gary (Committee member) / Arizona State University (Publisher)
Created2013
Description
Haiti has witnessed high deforestation rates in recent decades, caused largely by the fuel needs of a growing population. The resulting soil loss is estimated to have contributed towards a decline in agricultural productivity of 0.5% -1.2% per year since 1997. Recent studies show the potential of biochar use through pyrolysis technology to increase crop yields and improve soil health. However, the appropriateness of this technology in the context of Haiti remains unexplored. The three objectives of this research were to identify agricultural- and fuel-use-related needs and gaps in rural Haitian communities; determine the appropriateness of biochar pyrolyzer technology, used to convert agricultural biomass into a carbon-rich charcoal; and develop an action-oriented plan for use by development organizations, communities, and governmental institutions to increase the likelihood of adoption. Data were collected using participatory rural appraisal techniques involving 30 individual interviews and three focus-group discussions in the villages of Cinquantin and La Boule in the La Coupe region of central Haiti. Topics discussed include agricultural practices and assets, fuel use and needs, technology use and adoption, and social management practices. The Sustainable Livelihoods framework was used to examine the assets of households and the livelihood strategies being employed. Individual and focus group interviews were analyzed to identify specific needs and gaps. E.M. Rogers' Diffusion of Innovations theory was used to develop potential strategies for the introduction of pyrolysis technology. Preliminary results indicate biochar pyrolysis has potential to address agricultural and fuel needs in rural Haiti. Probable early adopters of biochar technology include households that have adopted new agricultural techniques in the past, and those with livestock. Education about biochar, and a variety of pyrolysis technology options from which villagers may select, are important factors in successful adoption of biochar use. A grain mill as an example in one of the study villages provides a model of ownership and use of pyrolysis technology that may increase its likelihood of successful adoption. Additionally, women represent a group that may be well suited to control a new local biochar enterprise, potentially benefiting the community.
ContributorsDelaney, Michael Ryan (Author) / Aggarwal, Rimjhim (Thesis advisor) / Chhetri, Nalini (Committee member) / Henderson, Mark (Committee member) / Arizona State University (Publisher)
Created2011
Description
This paper discusses the second phase of sustainability in the field of design and identifies the success factors of design innovation in the ethnic craft industry in northern Thailand. This study explored craftspeople’s capital, their means of developing it, and potential routes to sustainable development on the capital.
The literature review examines three topics: (1) ethnic identity and craft; (2) northern Thailand and hill tribes; and (3) design thinking, vulnerability, and resilience.
Empirical research was conducted with hill tribe craftspeople in northern Thailand. Seven types of capital—human, social, natural, physical, financial, cultural, and emotional capital—were identified through interviews and observation. Those types of capital indicated what the craftspeople wanted and needed.
The key findings were as follows: First, social capital has a close relationship with both human capital and emotional capital, indicating that for craftspeople, networks and membership ensure knowledge and increase connections with friends and family. Secondly, emotional capital is affected by financial capital. Financial capital refers to the monetary resources used to achieve craftspeople’s livelihood objectives. The craftspeople required high order volumes to earn to more money and thus improve their economic condition; they experienced more stress when order volumes were low. Third, financial capital is not related to social and cultural capital. Graphs implied certain relationship among them, with the reasons varying depending on the individual craftsperson’s environment. A high level of social and cultural capital does not affect low financial capital, and vice versa. Finally, cultural capital directly influences emotional capital because the happiness of hill tribe craftspeople is related to their identity and dignity as craftspeople.
The literature review examines three topics: (1) ethnic identity and craft; (2) northern Thailand and hill tribes; and (3) design thinking, vulnerability, and resilience.
Empirical research was conducted with hill tribe craftspeople in northern Thailand. Seven types of capital—human, social, natural, physical, financial, cultural, and emotional capital—were identified through interviews and observation. Those types of capital indicated what the craftspeople wanted and needed.
The key findings were as follows: First, social capital has a close relationship with both human capital and emotional capital, indicating that for craftspeople, networks and membership ensure knowledge and increase connections with friends and family. Secondly, emotional capital is affected by financial capital. Financial capital refers to the monetary resources used to achieve craftspeople’s livelihood objectives. The craftspeople required high order volumes to earn to more money and thus improve their economic condition; they experienced more stress when order volumes were low. Third, financial capital is not related to social and cultural capital. Graphs implied certain relationship among them, with the reasons varying depending on the individual craftsperson’s environment. A high level of social and cultural capital does not affect low financial capital, and vice versa. Finally, cultural capital directly influences emotional capital because the happiness of hill tribe craftspeople is related to their identity and dignity as craftspeople.
ContributorsLee, Hyojin (Author) / Takamura, John (Thesis advisor) / O’Neill, Gerald Daniel (Committee member) / Chhetri, Nalini (Committee member) / Arizona State University (Publisher)
Created2017
Description
Communications around sustainability have been found to be incongruent with eliciting the transformative change required to address global climate change and its' repercussions. Recent research has been exploring storytelling in sustainability, specifically with an emphasis on reflexive and emancipatory methods. These methods encourage embracing and contextualizing complexity and intend to target entire cognitive hierarchies. This study explores the possibility of using emancipatory and reflexive storytelling as a tool to change attitudes pertaining to the Valley Metro Light Rail, an example of a complex sustainability mitigation effort. I explore this in four steps: 1) Conducted a pre-survey to gauge preexisting attitudes and predispositions; 2) Provided a narrative that uses storytelling methodologies of reflexivity and emancipation through a story about the light rail; 3) Conducted a post-survey to gauge attitude shift resulting from the narrative intervention; 4) Facilitated a focus group discussion to examine impact qualitatively. These steps intended to provide an answer to the question: How does emancipatory and reflexive storytelling impact affective, cognitive and conative attitudes regarding local alternative transportation? By using tripartite attitude model, qualitative and quantitative analysis this paper determines that reflexive and emancipatory storytelling impacts attitudinal structures. The impact is marginal in the survey response, though the shift indicated a narrowing of participant responses towards one another, indicative of participants subscribing to emancipation and reflexivity of their held attitudes. From the group discussion, it was evident from qualitative responses that participants engaged in emancipating themselves from their held attitudes and reflected upon them. In doing so they engaged in collaboration to make suggestions and suggest actions to help those with experiences that differed from their own. Though this research doesn’t provide conclusive evidence, it opens the door for future research to assess these methodologies as a tool to elicit shared values, beliefs and norms, which are necessary for collective action leading to transformative change in response to global climate change.
ContributorsSwanson, Jake Ryan (Author) / Roseland, Mark (Thesis advisor) / Larson, Kelli (Committee member) / Calhoun, Craig (Committee member) / Schoon, Michael (Committee member) / Arizona State University (Publisher)
Created2023
Description
Wildlife rehabilitation as a practice in the United States exists in a complicated ethical landscape. The Wildlife Rehabilitator's Code of Ethics exists to guide the profession and states that rehabilitators must respect the wildness and maintain the dignity of an animal in their care. This thesis explores the question: How do the attitudes and actions of wildlife rehabilitators exemplify the ways in which they understand and enact respect for an animal’s dignity and wildness while in their care? Additionally, in what circumstances do rehabilitators align and diverge from each other in their interpretation and demonstration of this respect? These questions were answered through a literature review, interviews with rehabilitators, and site visits to wildlife rehabilitation centers in the Phoenix metropolitan area. My results suggest that rehabilitators are aligned in their understanding of respect for wildness and dignity as it applies to the animals in their care that are actively undergoing rehabilitation. Rehabilitators achieved consensus on the idea that they should interact with the animals as little as possible while providing their medically necessary care. Rehabilitators began to diverge when considering the animals in their sanctuary spaces. Specifically, they varied in their perception of wildness in sanctuary animals, which informed how some saw their responsibilities to the animals. Lesser perceived wildness correlated to increased acceptance of forming affectionate relationships with the sanctuary animals, and even feelings of obligation to form these relationships. Based on my research, I argue that the Wildlife Rehabilitator's Code of Ethics should be revised to reflect the specific boundary that wildlife rehabilitators identified in the rehabilitation space and provide substantive guidance as to what respecting wildness and dignity means in this field.
ContributorsBernat, Isabella Elyse (Author) / Minteer, Ben (Thesis advisor) / Ellison, Karin (Committee member) / Schoon, Michael (Committee member) / Arizona State University (Publisher)
Created2023
Description
University-level sustainability education in Western academia attempts to focus on eliminating future harm to people and the planet. However, Western academia as an institution upholds systems of oppression and reproduces settler colonialism. This reproduction is antithetical to sustainability goals as it continues patterns of Indigenous erasure and extractive relationships to the Land that perpetuate violence towards people and the planet. Sustainability programs, however, offer several frameworks, including resilience, that facilitate critical interrogations of social-ecological systems. In this thesis, I apply the notion of resilience to the perpetuation of settler colonialism within university-level sustainability education. Specifically, I ask: How is settler colonialism resilient in university-level sustainability education? How are, or could, sustainability programs in Western academic settings address settler colonialism? Through a series of conversational interviews with faculty and leadership from Arizona State University School of Sustainability, I analyzed how university-level sustainability education is both challenging and shaped by settler colonialism. These interviews focused on faculty perspectives on the topic and related issues; the interviews were analyzed using thematic coding in NVivo software. The results of this project highlight that many faculty members are already concerned with and focused on challenging settler colonialism, but that settler colonialism remains resilient in this system due to feedback loops at the personal level and reinforcing mechanisms at the institutional level. This research analyzes these feedback loops and reinforcing mechanisms, among others, and supports the call for anti-colonial and decolonial reconstruction of curriculum, as well as a focus on relationship building, shifting of mindset, and school-wide education on topics of white supremacy, settler colonialism, and systems of oppression in general.
ContributorsBills, Haven (Author) / Klinsky, Sonja (Thesis advisor) / Goebel, Janna (Committee member) / Schoon, Michael (Committee member) / Arizona State University (Publisher)
Created2022