From the Ethics of Islands (Part 1)

Courtesy: WWW

When Robinson Crusoe got stranded on his desolated Island, he first felt that he was being cursed, on second thoughts he came to realize that his prison was ultimately his salvation providing him with all necessities of life (freshwater, goat meat, fruits and crops).  Him being alone in his kingdom, and having nothing to share with anyone, simplified his minimalistic way of life: why desire more when there is enough to live on? Robinson’s answer would have been that it is natural to seek what is being denied and forget about what is already there. 

The ups and downs of the world’s most famous shipwrecked person are deemed as an early tale of capitalism, especially by demonstrating the utility principle.  That is every resource has to be produced and consumed in its best possible way (without waste, because waste is expensive) – more broadly the fulfillment of basic supply and demand equilibrium.  In that sense Robinson is not only a tale of the protestant ideal of capitalism (hard work leads to rightful earnings and deeds), but also entails a critic of unethical consumption patterns. In fact, the harder Robinson worked the more sustainable he became.

I see another important lesson from Robinson Crusoe. Apart from being dependent of the island’s natural ecosystem, his hardship to get agricultural resources (it took him several years to harvest his first crop) makes us rediscover the fragility of human nature.  Available resources are limited and precious, which we tend to forget because of the high division of labor and global supply chains.  Like many, I have no clue about how to produce most of the things I use. It gives us a false impression of almightiness quickly gone once left alone to fend for ourselves like Robinson did on his island. 

Today, Daniel Defoe's novel is still very much related to water ethics.  In fact, Islands offer scarce hydrological resources i.e. biomass, meat, vegetables and fruits. Agriculture and husbandry depend on trade-offs between competing available land/water resources and pollution from inputs (natural or chemical fertilizers) and outputs (solid and liquid waste). Most production processes (e.g. cooling or cooking) depend on freshwater, if not, at some stage, on drinking water. Hence, without any trade with the outside world (all things kept constant, as economists would say), Islands can only sustain a finite number of consumers such as Robinson.  But what is the Earth if not an island lost in millions of galactic seas?

Courtesy: Daily Telegraph UK

Islands are ecosystems to experience and measure sustainability.  For the ethical observer and practitioner they represent the ideal hydrological unit to study and learn from.  Water ethics is all about sustainability, because ethics brings us back to some of the core questions that tormented Robinson all these years on his Island;

• What are my basic food and water requirements? What is secondary?
• How much inputs (water for instance) do I need to produce?
• How much can the ecosystem provide in future?
• Do I need to share with other people? Am I the only one in need?
• What are the limits to production and consumption?
• Do I make some stocks for next week, next month or next year?

Those questions are of utmost importance because one agent has no exclusive right (we might say natural right) to answer these (or ignore them) on behalf of other living creatures (including flora), thus jeopardizing the ecosystem by over-producing or over-polluting.  Hence, water ethics should guide us away from productive quantity to enter the age of productive quality.  In fact, one might argue that being moderate is already an amazing achievement in terms of sustainability.  Do we need a new smart phone, mineral water from the Fijis, a steak-meal every day, all of these water-intensive products? Robinson teaches that it is already unethical to produce more than what is needed, for instance, by boosting bio fuel profits using chemical fertilizers and cheap labor (Robinson’s boat sunk on his way to find slaves for his plantation) diverting water and ultimately distorting food prices in many parts of the world.  Islands will help us to understand this idea – Robinson, apart from finding faith was also an early environmentalist, but it took him many, many years on the Island to realize it.  

Soon a comparative case study about islands and water ethics!

RB

The Water Integrity Network

© Hansa Tangmanpoowadol (*)

The Water Integrity Network (WIN) was formed in 2006 to respond to increasing concerns among water and anti-corruption stakeholders over corruption in the water sector. It combines global advocacy, regional networks and local action, to promote increased transparency and integrity, bringing together partners and members from the public and private sectors, civil society and academia, to drive change that will improve the lives of people who need it most.

WIN’s vision is a world with equitable and sustained access to water and a clean environment, which is no longer threatened by corruption, greed, dishonesty and wilful malpractice. To achieve this WIN will continue to raise awareness about the issue of corruption in its different forms (e.g. not just bribery, but also extortion, collusion and large-scale systemic corruption) and the fact that something can be done about it through multi-stakeholder coalitions that build integrity.  It will share and facilitate the use of water integrity tools, methods and applied research findings and knowledge among water-users and professionals. 

WIN’s work will not just concern preventing corruption, a big enough challenge in itself, but also ensuring that the poor participate meaningfully in decision-making processes and benefit in particular from the solutions put in place.

(*) The story behind the photo is as follows: The Fishermen live close to the Mae Moh Coal Mine, a power plant factory in Lampang Province, Thailand. They have to live with environmental fluxes of arsenic from lignite mining and power generation contaminating their water and food source.

A Vehicle for Water Ethics

Two years ago I was working on my master’s degree, concentrating on water and its relation to sustainability. I was not quite sure of how to put my ideas together into a practical and meaningful application. As I was doing research for a paper on water privatization, I came across a small book by Robert William Sandford and Merrell-Ann S. Phare called Ethical Water: Learning to Value What Matters Most. This book, while small in size was big on content and became the basis for the rest of my academic career and the inspiration for my self-designed degree. All of my thinking about water seemed to suddenly find its focus.

The issue with water went beyond the disproportionate amounts that people had access to and the shortages and lack of sanitation that were occurring around the world. The real problem seemed to be in how easily water was ignored by most people unless there was some issue relating to either its lack or abundance. It was not appreciated for its value in everything including not just health and sanitation, but manufacturing, transportation, energy, and literally every aspect of our lives. Without water there would be no life as we know it on earth.

As the importance of all this took hold of me, I also questioned how I could pass on this vital understanding to others. I knew this would be difficult for any one person to do and I wondered how much impact I could realistically have. My idea was to try and pass these lessons on to children, the water stewards of tomorrow. I carried this notion forward into my thesis, “Water Ethics in Elementary Education.” I discovered there were no easy answers, as is so often the case in life. My research exposed as many new questions as answers, but it did not reduce my resolve or the importance of the message. I am still looking for a meaningful outlet to help people understand the significance of water in every aspect of our lives. I hope by reading my thesis, you will begin to understand some of the challenges in teaching our children about the ethics of water as well as the importance to do so.

Nancy Wells, Self-Designed MA in Water Ethics & Sustainability (*)

(*) The author's work (MA thesis) can be downloaded here.  Usual copyrights apply, please contact the author for further information.

Vernacular Efficiency

Do you know what ‘Vernacular Arts’ is? Until recently I didn’t either. But then I visited a startling exhibition about traditional societies’ housing architectures from all around the world.

A couple of things struck me.  First, vernacular is highly diverse and beautiful.  Today a modern tower looks pretty much the same anywhere on earth – a concrete glass and steel rectangle. Second, vernacular entails a highly efficient energy footprint before and after construction.  In fact, building components are made out of locally available materials with natural heating and cooling properties. Hence, it is argued that only 1% (!) of the modern total building costs are needed to erect and maintain ancient vernacular structures.

Water-wise, most of the models exposed had useful rainwater harvesting features. For instance, rooftops in Central Africa were meant to collect rainwater during the rainy seasons.  In Indonesia, traditionnal houses similar to “pagodas” had self-lifting tsunami-proofed rooftops sheltering from heavy rains. Today, most rooftops in urban areas are covered with cooling units, water tanks or satellite dishes making it difficult to install rain pipes and water treatment units. On the other hand, cement and plastic have become a universal quick-fix relinquishing wood and straw to cooking and heating fuel. 

Although, much more research needs to be done in the face of extreme weather events (typhoons, earthquakes, flash floods etc.), it seems that vernacular engineering matches closely with sustainable development and pro-poor strategies. Its sustainable use and re-use of natural resources should inspire architects and planners around the world.  Also, traditional know-how should be studied more in depth before relying on conventional glass and steel. Surely asbestos does not enter in the list of vernacular construction materials…

RB 

Links:  Traditionnal Knowledge Worldbank 

(Vernacular housing models from L to R in Indonesia, Japan and Tunisia, courtesy of EPFL Lausanne, retrieved 23.12.2013)

Water Guides, Rules or Regulations?

In Australia's arid heartland, a water conservation revolution is under-way. Last November I spoke with Liz Locksley, Alice Water Smart (AWS) Homes and Business Program Manager, about the Alice Water Smart Guide, at that time called the “Community Water Rules”.