The justice thread continues. We were invited to think about environmental justice. Is environmental concern the privilege of those who don’t have to worry about oppression, poverty and the daily grind? Or are environmental problems yet another way in which the privileged dump on the poor?
And who gets to ask and answer these questions?
The questions drew me back to connections between justice and climate change, and my own role as a facilitator of public and stakeholder engagement.
A few years ago I was lucky enough to be invited to facilitate a two-day workshop for human rights lawyers and climate activists. I’ve blogged about a process aspect of that event here.
I met Maria Tiimon there. She’s from Kiribati - one of those stunningly beautiful Pacific nations that cartoons of desert islands are based on. All coconut trees, blue skies and silver sand.
Pic by Nick Hobgood on flikr, creative commons.
But it won’t be for long. Here’s Anote Tong, President of the Republic of Kiribati, addressing the 106th session of the Council of the International Organisation for Migration (IOM).
Why the IOM? Because it seems likely that migration is the future for Kiribati. President Tong said in 2013 "For our people to survive, then they will have to migrate. Either we can wait for the time when we have to move people en masse or we can prepare them—beginning from now ..."
Andrew Teem is the senior policy advisor on climate change to the Kiribati government. See him interviewed here.
When people talk about climate justice, it’s forced migration and the creation of refugees due to extreme weather and chronic climatic changes that they have in mind.
It’s not just small island states. Another country where people are suffering now is Bangladesh.
The Environmental Justice Foundation has gathered witness testimony and data showing how flooding is displacing farmers. EJF talks about “significant damage to vital infrastructure, widespread devastation to housing, reduced access to fresh water for drinking, sanitation and irrigation, and rising poverty and hunger caused by increasingly extreme weather events and the gradual but sustained deterioration in environmental security”.
Establishing that the impacts of climate change have a human rights dimension was very important to this group of lawyers, and the idea is gaining traction.
Closer to home, the UK has been inundated by flooding, likely to be caused by extreme weather exacerbated by climate change.
Over the last five years, much of my stakeholder engagement work has been on UK flooding and the best ways to reduce the risks to people from flood events.
There are a couple of distinct “justice” issues here, which come up in workshops and public meetings, and add to the emotional heat.
One is that people who are already disadvantaged (poorer, disabled or caring for small children) tend to suffer most when there is a flood and find it harder to get back on their feet. It could be as simple as not having insurance like some people in Kendal, or a car to transport you to a safe place, or savings to tide you over so you don’t have to get a loan at sky-high interest.
The Joseph Rowntree Foundation (JRF) has done a lot of work on this. They say that people's vulnerability to the impacts of climate change is mode worse by “income inequalities, social networks and social characteristics of neighbourhoods."
In the case of heatwaves, social factors include: social isolation; loss of public spaces; fear of crime, which leaves people unwilling to leave their homes or open their windows; and inflexible institutional regimes and the lack of personal independence in nursing homes. A variety of social factors affect the capacity of households to prepare for, respond to and recover from flooding. Low-income households are less able to make their property resilient, and to respond to and recover from the impacts of floods. The ability to relocate is affected by wealth; so also is the ability to take out insurance against flood damage. Social networks affect the ability of residents to respond to flooding – for example, through providing social supports.”
Elsewhere, JRF says:
“A mix of socioeconomic and geographical factors also create spatial distributions of vulnerability: lower-income groups living in poorer-quality housing in coastal locations are disproportionately affected by coastal flooding, while disadvantaged groups living in urban areas with the least green space are more vulnerable to pluvial flooding (flooding caused by rainfall) and heatwaves.
Tenants are more vulnerable than owner occupiers because they cannot modify their homes, so are less able to prepare for and recover from climate events.”
The second kind of justice is the “just deserts” aspect. “The wealthiest 10 per cent of households are responsible for 16 per cent of UK household and personal transport emissions, while the poorest 10 per cent are responsible for just 5 per cent.” Also according to the JRF. It’s not just ironic, it’s unjust. Like the people of Kiribati and Bangladesh, in the UK it’s the historically low-emitters of greenhouse gases who are getting the harshest impacts of climate change.
Another aspect of (environmental) justice which people in my field can’t ignore - although the solutions are hard to find - is the unequal access to decision-making or decision-influencing processes like consultations or public meetings about environmental questions like transport strategies, pollution, waste, development, flood defences, emergency planning for extreme events, protection of wildlife and wild places.
I’d like to find out more about this (your comments with links to demographic studies are welcome). What are the demographic patterns and what are the effective ways of engaging people who are typically less likely to be engaged? In my partial and anecdotal experience, public meetings or community workshops during the working day are most likely to be attended by retired people, ex-professionals with a high level of confidence in and familiarity with formal decision-making processes. Whatever time of day the meeting, people with caring responsibilities (who are more likely to be women) are less able to come along. People working three part-time jobs to get by? I’d be surprised.
As public bodies embrace social media and the “digital first” approach, a new set of people may be engaged (at a guess, younger, busier) but another set (older, poorer, with less access to e-communications) are systematically excluded.
It’s the responsibility of those who are convening the engagement, to notice these patterns and make efforts to hear the perspectives and preferences of those who seem to have been unwittingly excluded. To do otherwise would be unjust.
I’m going to be thinking a lot about justice over the next few months, as it’s this quarter's theme at the weekly meeting of like-minded locals that I go to, at Newington Green's Unitarian chapel New Unity.
Today, we heard an extract from a sermon by Unitarian minister Theodore Parker, which was picked up in later years by Martin Luther King Jr and Barack Obama.
“I do not pretend to understand the moral universe; the arc is a long one, my eye reaches but little ways; I cannot calculate the curve and complete the figure by the experience of sight, I can divine it by conscience. And from what I see I am sure it bends towards justice.”
And we reflected on what we can each do, to move us further along that arc. More words from religious sources, this time in the Jewish tradition (Rabbi Tarfon):
"It is not incumbent upon you to complete the work [of perfecting the world], but neither are you at liberty to desist from it"
What is the justice that we can seek to advance, in our work?
We may choose, or be lucky enough, to work with groups whose content concerns what we consider to be justice. Whether this is structural and social justice, questions of inter-generational justice of the kind that climate change throws up; or justice in the realm of victims and perpetrators and the criminal law; or justice as right relationship and fair dealings between people in dispute with each other.
Or we may find ourselves in the uncomfortable position of helping groups get better at doing something we don’t entirely agree with – their ideas about fairness and right action may be different to ours. We may be faced with hard choices at this point – time to remember our mandate! Did we come to the group to serve it as its facilitator, or were we contracted for some other role (mediator, arbitrator, content expert, trainer...)?
But in this post I’m interested in how ‘justice’ manifests in our process, as content-neutral facilitators.
There’s justice as fairness / equality, and there’s justice as getting some kind of outcome that is considered to be ‘deserved’.
And when we look at equality, there’s equality of opportunity and equality of outcome. And when we look at inequality, there’s systemic or structural inequality (manifested as patterns of unequal outcome for e.g. women, people of colour or marginalised ethnicity, people with disabilities, people with non-straight, non-cis sexuality and gender, people with fewer resources or unfavoured class status) as well as what might be going on in the room, in individual conversations and transactions.
I’d argue that underpinning our entire profession is the assumption that it is better (more just) for people’s truth to be heard than not.
A few aspects came immediately to mind: the opportunity to have your say and be listened to with respect; power balancing so that those who are habitually dominant are not privileged in the conversation; ground rules or working agreements which reinforce a culture of openness and listening; reflecting back to the group when individuals or types of individual are being heard more or less than others.
I think there are some greyer areas, where we can gently exercise our mandate more actively in pursuit of ‘justice’.
Asking the client about the values or principles which they want to see manifested in the conversation and conclusions might prompt them to consider the subject matter through a lens that might otherwise remain unused.
Asking for clarity on the rationale for who gets invited to be part of the conversation, and whether the rationale has been applied objectively, can help to bring in marginalised voices. I write more about stakeholder identification and mapping here.
Setting aside time in the agenda or process for the group to explicitly consider its criteria for decisions gives an opportunity for assumptions to be shared and questioned, including assumptions about whose interests need to be considered. Helping the group to understand the different decision-making methods (single decision-maker, majority decisions, vetoes, consensus) before they agree which to use brings unspoken assumptions about fairness and power to conscious attention. There’s more on that here.
We need to be very aware of our own prejudices: who do we marginalise, dismiss or consider to be 'other'? Where might we over-compensate, and swing the pendulum too far? When do we judge the conversation and the points being made, according to our own (flawed, personal, partial) standards of justice?
Working in teams, especially diverse teams, can help us see our own blind spots.
