Thursday, 2 October 2014

NI GREENS REACT TO ‘SHOCKING’ REPORT ON POORLY INSULATED HOUSING EXECUTIVE HOMES CONTRIBUTING TO ILLNESS AND FUEL POVERTY 
 
The Green Party in Northern Ireland has reacted with shock and anger to a new Housing Executive report highlighting the scandal of poorly insulated homes.
 
North Down Green Party Councillor Professor John Barry said: “This is one of the most shocking reports I have read.  
 
“It documents the shameful reality of thousands of people living in sub-standard housing across Northern Ireland.  
 
“The report found that only 9% of the houses surveyed were of an adequate thermal standard, which means the vast majority of Housing Executive properties are ‘hard to heat’ homes.  
 
“This explains why people are in fuel poverty, since they have to spend more and more of their money on trying to heat their home, much of the heat escaping from the house.  
 
Hard earned income is literally going up in smoke
 
“It also explains why so many Housing Executive tenants have health problems that are directly related to living in sub-standard housing.  
 
“This report gives a telling insight into why Northern Ireland has the highest proportion of people living in fuel poverty in the UK. 
 
“That’s why the Green Party has continually and consistently pushed to move away from expensive, imported fossil fuels towards combination of improved energy efficiency and increased generation from local, renewable energy sources, as the way to tackle fuel poverty.   
 
“We argued for a ‘Green New Deal’ (GND) back in 2008 as a way of dealing with hard to heat homes.
 
“If the GND had have been adopted by the Executive we could have reduced fuel poverty and tackled the health-related problems of hard to heat homes while providing employment opportunities in insulating our social housing stock.  
 
“But we now see the outcomes of the Executive’s decision not to support a Green New Deal program.  
 
“What is even more shocking is the fact that the Housing Executive has not published any recommendations from the report. 
 
“Normally with such reports, problems are identified and a series of recommendations made about how to solve them but this report does not have these.
 
“While the Housing Executive is not to blame for the poor quality of insulation, most of which was done in the 1980s, they have a responsibility and a duty of care for addressing and solving this legacy issue now.  
 
“As the report states: “The level of poorly insulated homes is extremely concerning and has major social implications in terms of energy costs, health, social and environmental issues. It serves no purpose within this report to try to apportion blame for this phenomenon but to realise the issue is real and present and needs attention for those suffering in certain homes.”
 
“I call upon the Housing Executive to clarify why the report was published without the recommendations. 
 
“This report is in line with other reports from the University of Ulster and the insulation industry about the dangerous levels of sub-standard housing in Northern Ireland in terms of thermal efficiency and heat retention.  
 
“Urgent action is needed now by the Housing Executive and the Department for Social Development to ensure thousands of people are no longer forced to live in sub-standard housing, getting them deeper into fuel poverty and causing ill health.
 
“This report is a wake-up call to the Housing Executive, the Northern Ireland Executive in general and the new Minister for Social Development.
 
“Why are so many of our citizens living in sub-standard housing?  
 
“This is a disgrace in the 21st century and a modern scandal.”
 
 
ENDS
NOTES TO EDITORS
42% of people in Northern Ireland, as compared with 15% in England live in fuel poverty, meaning they spend more than 10% of their income heating their home to an acceptable level.
The report verifies that the sample size of 206 houses is statistically robust to take the sample as a broad indicator of the state of cavity wall insulation across the entire NI Housing Executive stock of 89,000 houses.  The report states: ‘the Project Advisory Group agreed that it (206 houses) still provided a statistically sound sample which would provide a broad indication of the quality of cavity wall insulation in Housing Executive properties.”
 
For further information contact: 
Green Party in Northern Ireland Press Officer Joanna Braniff

T: 028 90521141

M: 0780 8862141
 
 

Wednesday, 2 April 2014

Don't believe sceptics, we need climate action now Belfast Telegraph, Tuesday 2nd April 2014

SOME people bring joy wherever they go, some ... whenever they go. And I know which of these relates to climate sceptics and deniers, who have for years successfully managed to delay action on climate change.If the world doesn't cut the pollution of heat-trapping gases, the already noticeable harms of climate change could spiral "out of control", Rajendra Pachauri, chairman of the Intergovernmental Panel on Climate Change (IPCC), warned this week.As the authors of the IPCC's latest report put it, starkly: "It is a call for action". The Obama White House also says it is taking this new report as a call for action, with Secretary of State John Kerry saying, "The costs of inaction are catastrophic."
This report tells us that we have two clear choices: cut carbon emissions now, move to decarbonise our economies and invest in adaptation to a climate-changed world and have a world that has challenging and just barely manageable risks; or do nothing and face a world of devastating and unmanageable risks for millions of people.However, the report also makes it clear that we still have time to act. And action is the key issue. We can limit climate instability and adapt to some of the changes we see now, but without immediate and specific action, we are in danger of going far beyond the limits of adaptation.In other words, you fix the roof when it's sunny, when you have time – not when it starts rain heavily.In the end, the only question that matters is: what are we going to do about it?
Perhaps this is one way to think about how to deal with climate sceptics. Put aside their scientific counterclaims and let's focus on their politics.So what are the politics behind climate denial?
Well, it turns out to be a rather potent brand of populist, right-wing conservatism, in which climate science and climate politics are part of a 'left-wing' conspiracy, or justification for greater state 'interference' with personal freedoms.This turns out to be largely a defence of the free market, of unfettered capitalism, as can easily be seen by the right-wing credentials of well-known climate sceptics, such as Nigel Lawson, Bernard Monckton, or, more locally, former DUP minister Sammy Wilson, not one of whom has expertise in climate science, curiously enough, but are masters in the art of public rhetoric.
Or from the contagion of well-funded right-wing 'think tanks', whose main job is to produce 'junk science' and provide media-friendly climate denial positions and speakers.The political conservatism underpinning climate sceptics and deniers means that no amount of scientific facts, no increase in the number of scientists who agree that human beings burning fossil fuels are the main cause of climate change, will change their minds.
On the one hand, it is not so much to climate science that deniers reject, but the political and economic implications of action to adapt to a climate-changed world and action to reduce the causes of climate change. Namely, that we cannot continue to allow the unfettered free market to fry the planet, nor rampant consumerism to dominate our view of a decent human life.
On the other hand – and this seems to be the case from studies in America and Australia – for many climate sceptics "climate change" is not about the climate at all, but a cypher for a whole host of attitudes and policies that are objectionable from a conservative point of view.These include – take your pick – the growing secularisation of society, marriage for gay people and demands for greater equality, including gender equality.Social science research tells us climate scepticism is rooted in people's core values and world views.
In short, people who believe in the fiction of the "invisible hand of the free market" are unlikely to be persuaded by ever more compelling scientific facts and peer-reviewed research.They simply do not care about the science. Thinking even more scientific certainty will make them change their minds and get out of the way for those of us who wish to tackle the problem and secure a habitable planet for the future is like being in a foreign country and naively thinking speaking English in a louder voice will make you understood.
The issue is the politics and action of what we do in response to climate change and this means more politics and ethics – not necessarily more science. Or, at least, we cannot continue the naive and dangerous strategy of relying on science alone to somehow do the heavy lifting of what is essentially a political struggle; a hearts and minds struggle between reactionary and progressive visions of the future.That's why one of the better reactions to Monday's report was from US Secretary of State Kerry: "Let's make our political system wake up and let's make the world respond."When it comes to climate change scepticism, it's the politics, stupid.
The latest IPCC report is a call to ignore those voices urging inaction, or fiddling while the planet burns.

Tuesday, 3 December 2013


Speaking notes for Belfast’s Sunday Assembly, 2nd December 2013
John Barry

Feast

Welcome everyone to this inaugural Belfast Sunday Assembly...but of course this being Belfast we have it on Monday.

I would like to thank the organisers of this event, and you all for coming, the Black Box for hosting us this evening.

Why are we here?

To celebrate life and all that is life giving and life affirming. 

For me, the values of the Sunday Assembly chime with something I've always believed in and which marked the start of my own journey from the Christian-Catholic faith in which I was raised.  And that is that the real mystery of human existence is not death or the hereafter...but rathe life, in the here and now in all its glorious, unpredictability and

The three aims of Sunday Assembly are:  “Live better, Help often, Wonder more”

Which are excellent guidelines or inspirations for living a decent life, and to which I would add “Connect, Take Notice and get Angry about something important and do something about it”.

First a little about me.  I am a humanist, not just a lapsed, but completely collapsed Catholic and see myself as someone trying to live and practice the ethical principles I hold.  I sometimes see myself as a deeply flawed ethical atheist. 

I am by day a lecturer in politics, economics and ethics at Queens University and in the evenings and weekends a Green Party activist and councillor on North Down Borough Council.  I am also a husband, father and a keen cyclist and well known environmental hypocrite…hypocrisy being the tribute vice pays to virtue…and I have a lot of vices…and am the lookout for some new ones.

A word of warning before I begin…. I am prone to exaggeration and dramatisation for the sake of heightening the impact of what I am talking about.  I believe exaggeration is when the truth loses it temper.

Feast

The theme of this inaugural Sunday Assembly is feast. 

It’s an interesting and satisfying word, saying it one almost gets a sense of fullness, especially if you say it or savour it, slowly… ‘feast’ . 

It’s automatically connected to food and drink, the collective enjoyment (cooking, eating etc.) of a shared and meal.

But it’s also something infrequent, something special and not everyday. 

Feast conveys a sense of something lavish, for example a feast is not an ordinary meal, bit something sumptuous, occasional, extravagant, perhaps even a little over the top.  Feast is associated with special events in a person’s life or a group of people, or certain times of the year.  Often there are special types of food and drink or ways of cooking or serving food and drink associated with feasts, again underlying the celebratory and specialness of feasts.    

It’s a relatively underused word, old-worldly harking back to days of yore, the type of world you expect to hear in an old-time Christmas carol.

Feast is also related to festival, conveying sense of community, of ritual, of gathering, solidarity and coming together. And in that sense related to a sense of fellowship. 

By ritual here I do not necessarily mean religious or spiritual-based ceremonial practices, but rather collective practices that express and through their expression create solidarity, a sense of belonging and meaning. These meaning-making rituals can occur at harvest time, or around special daily events, such as eating, or significant episodes within the life of a community, family, and individual, such as birth, marriage/partnership, and death. Rituals bind people together and since strong bonds and the recreation of community are central to resilience, rituals are vital. And while not always the case such solidarity creating and meaning making rituals often are occasions for feasts and feasting.

Feast, festival and fellowship - these capture the essence perhaps of this time of year.

Festival and feast are and are at the heart of many of the rituals, public holidays which make up the annual rhythms of civic life.  Some of these festivals as associated with religious feast days.

Some have associations with the seasons – spring, summer, autumn, winter – such as St. Bridget’s day on 2nd February, or Imbolc, the older Celtic feast day upon which the later Christian saint’s day was superimposed.

Or some festivals are largely political and secular feast days, often associated with significant historical events around the foundation of a nation-state, birth or death of past civic heroes or heroines whose names and the principles by which they lived and for which they gave their lives for

Feast, festival and fellowship make sense to us since we are essentially narrative creatures.  That is, we live our lives, construct and reconstruct our identities and interests, on the basis of stories we tell one another and ourselves.  With are also essentially mythic beings, and have a tendency to crave and believe in myths….but that’s another story….

What stories are we telling in having a feast?

At this time of year in this part of the world, when the days are shorter, temperatures drop and the growing season has stopped, we have always craved light, warmth, community … and drink…. 

The feast we’re now coming up to in Christmas is an old festival of light has its origins in two ancient pagan festivals, the great Yule-feast of the Norsemen associated with the winter Solstice and sun worshipping, and the Roman Saturnalia.  Both evoke the feast’s association with excess or exuberance in terms of food, drinking, singing, debauchery and generally having a good time.  But like all feasts this excess is temporary, limited and therefore bounded.

And like all feasts, it evokes a sense of life-affirmation through temporary or bounded excess and it is this essential life celebratory element of feast which I think is at the heart of the meaning of feast and why we are attracted to it.  Feasting is pleasurable, sometimes a guilty pleasure, joyful and celebratory, raucous, always edgy and always holds underneath it a sense of anarchy.  It was for this reason that many of festivals and feast days and practices in many cultures were about diffusing social tension through role reversal, gender reversal, dressing up, role-playing, cross-dressing and so on, all with the aim of temporarily turning the tables on the established order.        

And yet, we also have the phrase ‘Feast or famine’ and others such as “Eat drink and be merry for tomorrow you may die” both of which I think also convey something else about feast and feasting, that we feast knowing it will not last, that it will come to an end and perhaps ultimately feast (like humour with which feasting is of course centrally concerned with) is about warding off death, the ultimate end point for us, and pole around which much meaning can and ought to be made for us to make sense of life, to get things in perspective for example. 

Feasting and food


I want to focus here on food within the context of the story or stories of feasts and feasting and also make some remarks about the importance of generosity and gratitude around food.   

The point of practices of being thankful and expressing generosity around food is that they stand as occasions to pause and reflect upon our connections with one another and the non-human world.  It is right, ethically appropriate and socially positive that we recognise the labour, often gendered and done by women, the concern, planning and care that go into feast making and preparation.  It is only children and teenagers who think that there is a magic fairy that creates meals, prepares food and all that goes with celebratory shared enjoyment of food and drink.  In giving thanks at special occasions such as feasting (but also in everyday meal times) we recognise, thank and honour the human labour and thoughtfulness that has made the feast possible.  And we are often lacking in gratitude today, taking all that we enjoy for granted and not honouring or recognising the human labour that has made all that we have possible. 

I try as often as I can do offer gratitude when I eat or drink and sometimes say the following verse taken from the Holywood Steiner school where my children go:

“Earth who gives to us our food, sun who makes it ripe and good, dear earth, dear sun by you we live, our loving thanks to you we give”.

Gratitude as part of the ritual of feasting also evokes a sense of reintroducing ‘mindfulness’ into these everyday activities, and indeed reintroducing meaning into these practices so that proper human food eating is not utilitarian or instrumental but cultural, social, and symbolic.  It is not simply about nourishment or calories.  And indeed feasting, unlike everyday eating where we are often too rushed and harried to think about being grateful (here I think the Slow Food movement offers some excellent insights), in being occasional and special, and therefore more planned in advance, could or should have rituals of gratitude built into them that perhaps are not possible in everyday food consumption.  

Another reason I think we should be grateful for what we have is that it should also remind us that many others don’t have what they need to live decent lives.   Here another humanist form of grace which like all acts of gratitude offer a pause for thought and reflection, focuses on this aspect: 

Let us think thrice while we are gathering here for this meal.
First, let us think of the people we are with today, and make the most of the pleasure of sharing food and drink together.
Then, let us think of the people who made the food and drink and brought it to us, who serve us and wait on us, and who clear up and clean up after us.
Finally, let us think of all the people all over the world, members with us in the human family, who will not have a meal today.

Here, while be grateful that we in enjoying the feast are lucky enough to have one another, to have this food and drink and so on, we should not forget those who do not have what they need.  And this should …in my view… make us both thankful for what we do have, and evoke a sense of warranted and justified concern, and perhaps even anger, that in a world and society of plenty such as ours, so many people’s lives are disfigured and blighted unnecessarily…. But the reasons and remedies for that is another story for another time. 










Feasting and consumerism

I would like to conclude by reflecting on the weekend just past

First we had ‘Black Friday’ and the chaotic scenes in Asda stores here in Belfast and Bristol.  While we saw the physical injuries suffered by people in the rush to compete and fight for cut-price electrical and other goods, I would also suggest that there is a deeper problem that Black Friday suggests …namely the dangers of unrestrained consumerism and its disfiguring effects on human lives and aspirations.

Then on Saturday we had two contrasting events, one known to you all here tonight and another less known.  The first was the Flag protest march which brought thousands of people onto the streets and was a largely peaceful event (though 2 policemen were injured), but caused anxiety and insecurity as well as inconvenience to many people.  The second is the much less well-known fact that last Saturday, 30th November was “No shopping day”, a day when we are encouraged, in the run up to the orgy of consumerism towards Christmas, to stop, step away from the credit card and cash register and do other things than shop, spend and consume.

And here we are on Monday, perhaps Happy Monday? 

But let’s look at these three events.  Firstly we have ‘Black Friday’ (a rather apt name if ever there was one), the main aim of which is to encourage as much ‘festive feasting’ as possible.  On the one hand, does it provide cheap offers and therefore helpful to those on limited budgets?  Or is it, on the other hand, a cynical ploy to encourage irresponsible consumerism, often digging people into more debt? 
Then ‘Buy Nothing Day’ is a perfect antidote to that excessive consumerism by directly challenging the logic of accumulating and consuming more than one needs, encouraging people to be resilience and confident in their finding alternative ways to express themselves and their love for others.  As the wise Revered Billy of the Church of Life after Shopping says, “You don't have to buy a gift to give a gift”.

And what of the Flags protests?  The reaction to the flags protests of from a broad liberal view, which dominates the media, including social media, such as the satirical and popular Loyalists Against Democracy website (L.A.D.) in my opinion, is a combination of class prejudice masquerading as liberalism mixed with incomprehension as to how people could get so upset for such a sustained period of time over a flag.   I have my own views on the decision to restrict the flying of the flag from City Hall on designed days which I don’t have time to develop here – but suffice to say my view is that it serves as yet another example of the ‘ungenerous and unimaginative’ majorities we produce in Northern Ireland.   And I also have views on the protests against that decision – and here my view is that this was a democratic decision which can only be undone democratically, thus my advice to the flags protestors would be to use the democratic opportunity of the local elections next May to make their views known.

However, this evening I wish to connect the three events – so where does the flags protest sit between the urge/temptation to over-consume as represented by Black Friday and the polar opposite in the encouragement not to consume at all in ‘Buy Nothing Day’?   Well…going against the liberal, intellectual stream somewhat (but then ‘only dead fish go with the flow’ I always say) I would, without romanticising or being uncritical of the flags protest, say that it has a lot to positive features which are over-looked, even by those organising or participating in them. 

Firstly, they can be viewed as rituals of non-consumption, acts of social solidarity that do not implicate people into consuming things.  There is joy and pleasure for people in such collective experiences (including for example the less politically charged one of our gathering here together) and a strong sense of meaning and purpose for people.  Of course others, not part of this collective experience, may and do criticise the motives, tactics and aims of the flags protestors, but for those involved in them the protests are meaningful, purposeful and enjoyable. 

Secondly, and especially to the extent that such protests are non-violent, such protests are examples of ‘active citizenship’ and are part of a sadly neglected aspect of democratic societies.  Key here, I should stress, is that any protests be non-violent, disruptive yes, inconvenience people yes, but violent or threaten violence absolutely not.  The key issue, or one of the key issues it seems to me, is not whether or not one agrees with the flags protests, but whether they are non-violent or not, that is the key democratic issue.

The neglected aspect of democracy which I think the flags protests raise relates to questioning the commonsense idea that democracy consists in electing people every couple of years.  The protest marches draws attention to the fact that democracy can and indeed needs to continue in between elections, that democracy is a non-violent way of disagreeing and the vibrancy of a democracy is measured by defending the rights of people and groups you disagree with, to non-violently express their views.    

And such ritual acts of non-consumption are obviously challenging or pausing consumption; people involved in them are not shopping in Victoria Square (or indeed trying to blow it up).  Yet look at how the dominant response to the flags protests goes something like this –the protests are bad for business, they will put people off coming into Belfast to shop, consume, buy etc.  Everyone from the Sinn Fein Mayor to the DUP First Minister, to business representatives and media commentators, are all in agreement on either condemning or cautioning the protestors for the negative impact on the shopping period in the run up to Christmas.  Now…least I be accused of neglecting the connection between supporting businesses and the workers and families who depend on them thriving (and here I am more interested in how thriving businesses support people rather than abstract entities like the NI or Belfast economy)… I of course do wish for decent well-paid jobs for workers and not against businesses making profits (the issue is how they make them of course).   I don’t have time tonight to go into the full details of my argument here tonight (which of course I open for rejection and criticism), but if, as I suggested earlier, there is a moral and ethical argument for reducing and reigning in consumerism (that is over-consumption)  (never mind the ecological one), surely we should recognise, if not support, the flags protests as helping reduce consumerism, even though that may not be its intention?  That they indicate or point towards forms of pleasurable active citizenship and practices of collective action that stand in opposition to the passive consumerism which dominates our lives at this time of year in the run up to Christmas?  That is, something positive, even if one may still hold may negative views and opinions about them?  A provocative suggestion of course, but one worth considering and discussing I think.

Here’s one way to think about it – which may help make the world a better place – the help achieve the goals that inspire the Sunday Assembly, ‘Live better, Help often, Wonder more’ – people non-violently expressing their perceived political grievances in collective acts of active citizenship? Or passive consumerism based on getting people into debt and into Victoria Square?  Of course you might want to answer ‘neither’ (though I suspect this might be based more on a negative view of the flags protestors than a positive embracing of anti-consumerism) but I think there is more in the protest, in terms of potential, than first meets the eye.  Which of them speak more to fundamental ethical and political issues of this society and our times? 

The flags protests, if one if open to perceiving them in ways not completely blinkered by one’s inevitable biased and prejudiced ways of thinking, raise important issues of democratic politics, how to deal with dissident and difference as well as of course speaking to some deep, unresolved issues in our ‘post-conflict’ society 15 years after the 1998 Agreement.  Whether one agrees with them or not, indeed especially if one disagrees or feels uncomfortable about what they represent, at the very least the flags protests are explicitly political questions that raise deep questions of how far tolerance stretches in democratic societies.
Which goes to some of the deep questions of our society and the modern human   experience – viewing the flags protests as an example of Voltaire’s famous statement on democratic tolerance and freedom of expression “I disapprove of what you say, but I will defend to the death your right to say it”…or “I’ll defend your right for free or reduced car parking for late night Christmas shopping”.

Shopping in Victoria Square of course could be viewed as another modern ritual, and I’m not for one moment seeking to completely disparage the reasons and motivations why people buy things (often it’s an expression of love and concern for others as well as a way to communicate).  What I am highlighting here is over-consumption, consumerism as opposed to a healthy attitude towards buying material things.  And, again using the idea of exaggeration as the truth losing its temper, shopping in Victoria secure is a modern act of loyalty and loyalism, different but also similar to the loyalism underpinning the flags protests.  Shopping is an activity which both helps sustain the existing social and economic system (let’s call it carbon fuelled, debt-based consumer capitalism for short!), and also an act of loyalty to that order.  By shopping you demonstrate your loyalty.  And of course the opposite is true, by not shopping or by participating in activities which prevent others from shopping (through such activities like engaging in disruptive street marches and protests), you are disloyal.  Indeed you are a dissident, someone ‘not with the programme’ as it were.         

Conclusion

But to conclude and return to feasting.  What I am suggesting in part is that over-consumption or consumerism are unhealthy or debased form of feasting, that can corrupt and undermine the solidarity-creating and life-enhancing potentials that lie at the heart of feasting, and which make it so attractive to us.  There is a lovely quote from the American farmer-poet Wendell Berry which captures what I am trying to say:  

“The most alarming sign of the state of our society now is that our leaders have the courage to sacrifice the lives of young people in war, but have not the courage to tell us that we must be less greedy and less wasteful”.

So when we think about feasting, about festivals, family and fellowship we should bear in mind some of the issues raised above.  And it’s absolutely fine not to agree with anything I’ve said…though believe me on the exaggeration issue…. It really is when the truth loses its temper…and do you know what, given the state of the world, the state of Northern Ireland we need to exaggerate more, lose our tempers more, feast more, rest more and love more.  We need rituals of non-consumption such as the Sunday Assembly, bringing people together, connecting people and encouraging people to ‘do’ and not simply ‘have’.  

John Ruskin: “There is no wealth but life. Life, including all its powers of love, of joy, and of admiration”.

And I leave you with three things to remember:

       “Take the red pill Neo”… be curious and wonder more.

       “Don’t read beauty magazines they’ll only make your feel ugly”... believe me , you’ll live better

       “Don’t sit on the fence…you’ll only get splinters up your arse”…you can only help people by coming off the fence

Thanks for listening and happy feasting!