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Image: ‘This is the world we live’

09/10/2020

Alex Holmes has just returned from another spell volunteering in Calais and here he reflects on life for refugees there.  Weekly blog. 

 


“Every time you leave home, another road takes you into a world you were never in.” begins the poem For the Traveler by John O’Donohue, a favourite of Yoel’s that he’s handed to me to read as we sit by the fire. The poem ends “Return home more enriched…”
 
But where is home? What is home?  Yoel decides that ‘home is where I can be myself’. Medhane says ‘Home is a place where you adapt to live…Here we have already adapted to the situation where we are. This is the world we live.’
 
‘Here’ is Calais, rebranded as ‘Ville Fleurie’, the town that blooms with razor wire, security walls, surveillance cameras, and armed police. Place of methodical camp dismantlement. Of near zero tolerance towards the exiled. 
 
Natacha Bouchart, Mayor of Calais, has said ‘I refuse that Calais be exposed once again to pressure from migrants whose impact has been the focus of the news for these past weeks. Calais has suffered too much, her residents have suffered too much, for me to tolerate a situation that has profoundly affected us.’
 
‘This is the world we live…’ Away from the fire, a staccato of hammering. Aman is using a lump of rock to knock nails out of a piece of wooden pallet. Hanes is removing screws from some found timber. Project sport: they’re constructing a pair of wooden push-up handles. ‘Sport is good’ says Aman. A small rock flies by, aimed at a rat. More sport.
 
Further away, haircut completed, Henok is having his hair washed. He’s removed his jacket and shirt, and leans over while Senai pours water from a plastic flagon over his hair. Shampoo, more water, job nearly finished, when Henok darts away and grabs a mirror fragment to have look. He laughs. Henai laughs too. A little later beside the fire, Teodros rubs and massages Henok’s head.  A sudden and brief metamorphosis; usually Henok says nothing, looks vacantly ahead and rubs his hands continually. The guys say he was beaten up in Germany. They lovingly care for him, make sure he eats, takes a shower.
 
Clothes festoon the nearby bushes, drying in the sun. The new security fence dissecting the path along which the guys’ tents are pitched is adorned with festive bunches of yellow flowered hawkweed. Tomorrow is a holy day, Kidus Yohannes, the Eritrean Orthodox New Year.
 
‘This is the world we live…It’s random,’ Isaias tells me. ‘Every two or three days the police take a few people into detention. They detained me and took my cross, the first time in my life someone has removed my cross. I cried and cried. The police sent an old woman to see me. She said “Don’t worry, they will return your cross to you”. After four hours they let me go. People are detained for 24 hours or 3 days. But they detained me for just four hours. God answered my prayers. My father  taught me to pray. Always pray he said. Not just when things go wrong.’
 
‘Where is home?’ I ask him.
 
‘Home is now. Home is wherever I am. Even when I was in the detention centre, that was home. I am at home because God is inside me, always with me.’


Image: Divesting From Fossil Fuels

02/10/2020
Dr Quintin Rayer (DPhil, FInstP, Chartered FCSI, SIPC, Chartered Wealth Manager
Head of Research and Ethical Investing at P1 Investment Management) reflects on fossil fuel extraction, divestment, and morality.  Weekly blog.



Climate concerns have emerged as a significant theme in ethical investing. Global warming is almost certainly the most significant challenge and the greatest threat that humanity, and our planet, face today [1]. Along with an increasing number of investors, at P1 we are focusing on reducing carbon emissions associated with our portfolios.
 
One response has been to divest from fossil fuel companies that are responsible for the source of emissions [2]. What motivates investors to fossil divest? One reason is a desire to halt extraction of carbon-dioxide generating fuel reserves [3] to stop the damage being done to Earth’s delicate climate balance. Here we explore the moral argument, which for many, makes this reason paramount.
 
Fossil divestment involves severing ties with firms that extract fossil fuel reserves, selling or refusing to own stock in fossil extractors and producers, being backed by the UNFCCC in 2015 [4].  It is an exclusion, addressing the challenges of society’s over-dependence on fossil fuels, and the climate dangers they pose.  Estimates from July 2017 indicate that the 200 global publicly owned firms with the largest fossil reserves have 492 gigatons of potential CO2 emissions underground. This is six times more than can be burned if we are to have an 80% chance of limiting global temperature rise below 2°C [5].
 
The moral philosopher Henry Shue has explored the question of fossil fuel extraction and moral responsibility [6]. He noted that society distinguishes responsibilities into positive and negative, general, and special, backward-looking and forward-looking.
 
It became clear no later than the 1960s that continuing CO2 emissions would progressively undermine the climate. Then, the primary carbon producers could see they were marketing harmful products. Shue argues that the negative responsibility to “do no harm” required them to reduce that harm rapidly either by modifying the product to capture its dangerous emissions or by developing safe substitutes, such as developing carbon-free energy. The seriousness of the harms brought by climate change made this responsibility especially compelling.
 
Ceasing to contribute to harm would include ending exploration for additional fossil fuels. Shue notes the half-century of failure by corporate carbon producers to reduce the harms caused by their products. He sees this as giving them additional responsibility to correct the damage done by their decades of neglecting the negative responsibility.
 
Supposing major carbon producers decided to make more than a minimal positive social contribution. In that case, their political power, wealth, and expertise would qualify them for leadership in the transition to an energy regime that would be safe for future generations to rely on [6].

Shue appears to argue that the responsibility for the vast bulk of emissions since ‘no later than the 1960s’ lies with the fossil fuel extractors and producers due to their failure to reduce harm. Additionally, active global warming denial activities by fossil fuel extractors and producers would appear to compound their responsibility [7].
 
For many investors, it is this historical record of knowing and failing to act, or even denying, that has led to distrust. Unsurprisingly, that distrust has resulted in many investors, like ourselves, deciding to divest. 
 
 
References
[1]  N. Stern, "Stern Review executive summary," New Economics Foundation, London, 2006.
[2]  P. Griffin, "The Carbon Majors Database, CDP Carbon Majors Report 2017," 2017.
[3]  B. McKibben, "Global warming's terrifying new math," Rolling Stone, 2 August 2012.
[4]  D. Carrington, "Climate change: UN backs fossil fuel divestment campaign," The Guardian, 15 March 2015.
[5]  "The Carbon Underground 200TM – 2017 Edition," Fossil Free Indexes, 2017. [Online]. Available: http://fossilfreeindexes.com/research/the-carbon-underground/ . [Accessed 24 May 2019].
[6]  H. Shue, "Responsible for what? Carbon producer CO2 contributions and the energy transition," Climatic Change, vol. 144, p. 591–596, 2017.
[7]  N. Oreskes and E. M. Conway, Merchants of doubt, New York: Bloomsbury Press, 2010.
 
 
 


Image: Stella Maris - supporting seafarers for 100 years

25/09/2020

Euan McArthur, Stella Maris Development Officer for Scotland, reflects on COVID’s effects on seafarers.  Weekly blog.


We rarely think what happens to seafarers when they are left stranded or isolated at ports around Scotland. Yet without the intervention of Stella Maris (Apostleship of the Sea), their precarious plight would be much worse for sure.
 
That’s why I’ve been inspired to witness at close hand how the Catholic charity, in its centenary year, is aiding those who might otherwise have been forgotten during these unprecedented times. The spiritual and practical assistance that has been delivered since the outbreak of this pandemic has never been more vital.
 
Port chaplains have had to adapt and change. Severe restrictions are in place around ports and government guidelines must be followed, but still they manage to support seamen on the proverbial ‘front line’.
 
I wonder where we would all be without seafarers, so crucial to our economy by delivering 95 per cent of all trade? Around Scotland’s coast, chaplains are performing an invaluable role in helping these unsung heroes.  For that, we should be eternally grateful.
 
Take Troon for instance. Earlier in lockdown, a group of foreign fishermen found themselves having to stay longer in port because of the pandemic. But being a stranger in a foreign land was never an option. Joe O’Donnell, Scotland’s Senior Regional Port Chaplain, soon brought them much-needed supplies. They asked for a bike and Joe provided one so they could get to the shops for further essentials.
 
This simple act of kindness is likely to be appreciated far more than we could imagine.
 
With so much upheaval, it’s sometimes just good to talk. Helping seafarers keep in contact with family and loved ones back home has been paramount. Equipment has been provided to ensure nobody has been left cut off and increased requests for phone top-up vouchers have been answered.  
 
Doug Duncan, the northeast Port Chaplain, supported a Filipino fisherman who’d been airlifted to Aberdeen Royal Infirmary for emergency treatment after suddenly taking ill on his boat. Doug picked up, washed and delivered Jericho’s clothes and supplied fruit, chocolates and magazines to the hospital.  He chatted regularly with Jericho via social media, helping keep his spirits up and reassuring him before he returned home for further hospital treatment.
 
Two Fraserburgh fishermen, Samuel and Isaac, also contacted Doug asking for a top up – not for the phone, but a Holy Water top up.  The men had run out of Holy Water on their latest trip out to sea, so wasted no time in getting in touch. Again, help was at hand and the seafarers were able to sprinkle their boat and cabins before embarking on their next 14-day trip.
 
Whatever the seafarer’s difficulty, one guarantee is Stella Maris will continue to support those working on the sea in whatever way possible. COVID has curtailed centenary commemorations, but with much still to celebrate, we’ll start with a Mass at St Mungo’s church in the charity’s birthplace of Glasgow on Sunday October 4 at 3pm. Please join us for the live stream (see Stella Maris’ website:
 
And if you would like to become a volunteer, please contact me at euan-mcarthur@stellamarismail.org or phone 07720 093155.
 
 



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