Blog

Image: A Conversation On Migration

16/10/2020

Danny Sweeney, Justice and Peace Scotland’s social justice coordinator, reflects on contrasting views of migration.


“Francis did not wage a war of words aimed at imposing doctrines; he simply spread the love of God”

This is how Pope Francis speaks of his namesake in the opening paragraphs of Fratelli Tutti (Brothers and Sisters all together), his latest encyclical signed in Assisi and released on the Feast of Saint Francis.

Sadly, as many of the ‘people of good will’ to whom the Pope has addressed his latest teaching were starting to read it, Home Secretary Priti Patel was setting out plans on migration that seemed to go against all Fratelli Tutti suggests.

In the previous week, leaked documents had detailed some possible solutions to what the Westminster government sees as the refugee “problem”. Wave machines in the Channel to “swamp the boats” and the Australian model of “offshoring” were apparently on the agenda. Despite Australia’s treatment of refugees on islands in Papa New Guinea having been condemned by doctors, human rights experts, the United Nations and Parliamentary enquiries, the Home Secretary had in mind for those seeking sanctuary a volcano in the South Atlantic some 4,000 miles away from the UK.

At the Conservative Party Conference, Ms Patel made claims about the illegality of seeking asylum and in a speech I felt lacked compassion, she diminished the hopes of those fleeing persecution. She dismissively compared their struggle to find a country where they would have the best chance to find safety and rebuild their lives to “shopping around”.

In his encyclical, Pope Francis refers to “people of good will”. The Home Secretary called such people “do gooders” and lumped them together with human traffickers, “leftie lawyers” and the Labour Party, all “defending the indefensible”, something she said “[she] would never do” - the “indefensible” being to aid those seeking asylum.

Pope Francis famously began his pontificate by visiting Lampedusa to pray for those crossing the Mediterranean. The fourth chapter in Fratelli Tutti is titled A Heart Open to the Whole World and Pope Francis speaks of the limits of borders, and the gifts we all gain from sharing of ourselves and learning from other cultures. I was saddened to think that on the same day that Pope Francis launched his document seeking fraternity, the UK Home Secretary made a speech in direct opposition to all that document says.

I can only pray that “do-gooders” (and “leftie lawyers”) continue to lend a sympathetic ear to those Pope Francis describes as “fleeing from war, violence, political or religious persecution, from natural disasters including those caused by climate change, and from extreme poverty”, adding “Migrants ‘remind us of a basic aspect of our faith, that we are ‘strangers and exiles on the earth’ (Heb 11:13)”.
That description comes from his document Christus Vivit, in which he wrote, “I especially urge young people not to play into the hands of those who would set them against other young people, newly arrived in their countries, and who would encourage them to view the latter as a threat, and not possessed of the same inalienable dignity as every other human being.”

I’m happy to be lumped in with the “do-gooders” and “leftie lawyers, Ms Patel.

Join Justice & Peace Scotland’s Conversation on Migration to hear first hand experiences from the UK borders (Tue, 27 October 2020,19:45 – 21:00 GMT). Book through this link: https://www.eventbrite.co.uk/e/conversation-on-migration-tickets-122206736639
 
 
 
 


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.
 
 
 



Page 17 of 87First   Previous   12  13  14  15  16  [17]  18  19  20  21  Next   Last