58 Kelly Bannister
The evolution of consent as an ethical principle in Canada is examined and
elaborated from a biocultural ethics perspective to offer a glimpse of how the
quality and meaningfulness of principles can shift in powerful ways when understood and embraced relationally (between and beyond humans) rather than only
implemented transactionally or mechanistically (as a right, duty or procedural
requirement). Extensive quotes are used through this chapter to draw attention
to specific nuances within ethics policies that tend to be based on highly negotiated language, and to accurately convey the well-considered words of Indigenous
and other authors who emphasize the relational nature of Indigenous rights and
responsibilities.
A Biocultural Ethics Approach
The word ethics derives from the ancient Greek root ethos, which refers to character, disposition, habit or custom. There are many understandings of ethics today,
but generally ethics refers to moral character, and a way of living and conducting
oneself according to moral principles and values. Ethics is also a formal branch
of philosophy that is concerned with the behavior of individuals in society, and
the nature of what is considered right/wrong, just/unjust or virtuous/vicious.
Ethics may be understood implicitly or made explicit in various ways and forms.
In this chapter, ethics generally refers to how we choose to relate to one another
as individuals and as part of groups and systems, which can include the natural
world. In essence, ethics is about our capacity to know what harms or enhances
the well-being of sentient creatures.
Biocultural ethics is an emerging term that has inspired this author’s
approach to ethics for many years (Bannister, 2000, 2018, 2020; Bannister
& Thomas, 2016). The term was first formally described in the literature by
environmental philosopher Dr. Ricardo Rozzi (2012) who makes the compelling case for need of a biocultural ethic that acknowledges “the vital links
between biological and cultural diversity” (Rozzi, 2012, p. 27), as well as “the
diversity of existing sustainable forms of ecological knowledge, practices, and
worldviews that have co-evolved within specific ecoregions” (Rozzi, 2012, p.
28), and “the dynamic, reciprocal interrelationships between the well-being
and identity of the inhabitants, their habits, and the habitats they inhabit”
(Rozzi, 2012, p. 39).
Biocultural ethics can be understood as a form of applied, relational e thics
that is vitally informed by Indigenous ethics, and underscores the inextricable interconnections between biological and cultural diversities, including
linguistic diversity. Biocultural ethics is the way we relate to one another, the
more-than-human world and Mother Earth herself, recognizing that we are all
interconnected in the web of life.
Informally and formally, ethics play a fundamental role in guiding our interactions with others, personally and professionally. At organizational levels and
within many institutions, ethics are codified into ethical guidelines, which are
The evolution of consent as an ethical principle in Canada is examined and
elaborated from a biocultural ethics perspective to offer a glimpse of how the
quality and meaningfulness of principles can shift in powerful ways when understood and embraced relationally (between and beyond humans) rather than only
implemented transactionally or mechanistically (as a right, duty or procedural
requirement). Extensive quotes are used through this chapter to draw attention
to specific nuances within ethics policies that tend to be based on highly negotiated language, and to accurately convey the well-considered words of Indigenous
and other authors who emphasize the relational nature of Indigenous rights and
responsibilities.
A Biocultural Ethics Approach
The word ethics derives from the ancient Greek root ethos, which refers to character, disposition, habit or custom. There are many understandings of ethics today,
but generally ethics refers to moral character, and a way of living and conducting
oneself according to moral principles and values. Ethics is also a formal branch
of philosophy that is concerned with the behavior of individuals in society, and
the nature of what is considered right/wrong, just/unjust or virtuous/vicious.
Ethics may be understood implicitly or made explicit in various ways and forms.
In this chapter, ethics generally refers to how we choose to relate to one another
as individuals and as part of groups and systems, which can include the natural
world. In essence, ethics is about our capacity to know what harms or enhances
the well-being of sentient creatures.
Biocultural ethics is an emerging term that has inspired this author’s
approach to ethics for many years (Bannister, 2000, 2018, 2020; Bannister
& Thomas, 2016). The term was first formally described in the literature by
environmental philosopher Dr. Ricardo Rozzi (2012) who makes the compelling case for need of a biocultural ethic that acknowledges “the vital links
between biological and cultural diversity” (Rozzi, 2012, p. 27), as well as “the
diversity of existing sustainable forms of ecological knowledge, practices, and
worldviews that have co-evolved within specific ecoregions” (Rozzi, 2012, p.
28), and “the dynamic, reciprocal interrelationships between the well-being
and identity of the inhabitants, their habits, and the habitats they inhabit”
(Rozzi, 2012, p. 39).
Biocultural ethics can be understood as a form of applied, relational e thics
that is vitally informed by Indigenous ethics, and underscores the inextricable interconnections between biological and cultural diversities, including
linguistic diversity. Biocultural ethics is the way we relate to one another, the
more-than-human world and Mother Earth herself, recognizing that we are all
interconnected in the web of life.
Informally and formally, ethics play a fundamental role in guiding our interactions with others, personally and professionally. At organizational levels and
within many institutions, ethics are codified into ethical guidelines, which are