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Table of Contents
Foreword......................................................................................................... 1
Introduction ..................................................................................................... 4
Authority.......................................................................................................... 5
1.0 Vehicles .................................................................................................... 6
2.0 Buildings ................................................................................................... 6
2.1 Green Buildings......................................................................................... 7
2.2 Ways to improve present buildings............................................................ 7
2.3 Life Cycle Impact....................................................................................... 8
3.0 Water Use................................................................................................. 8
4.0 Biodiversity................................................................................................ 8
5.0 Energy....................................................................................................... 9
6.0 Recycling .................................................................................................. 9
Appendix A: Vehicles .................................................................................... 10
Appendix B: Buildings ................................................................................... 13
Appendix C: Water........................................................................................ 15
Appendix D: Biodiversity ............................................................................... 17
Appendix E: Energy ...................................................................................... 18
Acknowledgements
These guidelines were compiled by the Environmental Working
Group whose members are:
Bishop Tom Wilmot (chair), Linda Mortimer, Gerard Siero,
The Revd Tony Trethowan, Margaret Williams and Claire
Barrett-Lennard.
Level 2
573 Hay Street
Perth WA 6000
P: (08) 93257455
www.perth.anglican.org
Anglican EcoCare
Wollaston Education Centre
Wollaston Road
Mount Claremont WA 6010
P: (08) 9286 0276
ecocare@perth.anglican.org
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Foreword
Wonder
I grew up at the head of a beautiful valley. It was a “Fern Gully”-like place.
Feeling like I was the first ever to set eyes on it, I was in awe of its beauty, and
of its Creator. The creek had gnamma holes, cascades and waterfalls, and the
lush forest was alive with flowers, insects and animals … until a developer
blasted and piped the creek, destroyed the bush, and laid out wiggly streets for
boring houses “made of ticky-tacky”.
This destruction set me on a life journey to find better ways for people to relate
to and interact with the earth. I came to appreciate the Creation as God‟s first
tangible revelation to us, hence as a kind of scripture, written by the Word in
land, sea, sky, and, most wondrously, in life.
Observing how most people now live in man-made landscapes, cities,
settlements and houses - in effective isolation from the life of the planet, I
wondered, “how did we get to see ourselves as “apart” from the rest of Creation
that surrounds and sustains us?” “How did we come to think we could take
whatever we wanted, whenever, doing as we please to all other life and even
each other?”
The Church has honoured voices who step beyond private interest to speak the
big picture. These prophetic people see the connections, see God „in
everything‟ and sustaining everything. They consistently claim we are one
people, not separate; we are of the earth, not apart from it. This is not a „hippy‟
claim by „unrealistic‟ people – rather, a consistent message of the essential
reality of this world. Hildegard … Francis … Luther … Mathew Fox …
Separation and Otherness
Genesis theologically describes the creation of our world in terms consistent
with what science is revealing. Humans are brought into being in a garden
where they find all they need for life, and where they even get to walk with God!
I pondered Eve, the fruit and learning to discern good from evil, (which actually
seems a useful lesson). Perhaps a root of that story is the invention of
agriculture by women, as anthropologists have suggested.
As farming became our major food source, people left behind the wilderness
garden „to till the land with the sweat of our brows‟. They came to see the
cultivated, settled places they had carved out for themselves as increasingly
separate from the uncontrollable, natural world beyond, so that it came to be
seen as hostile to human interests. “The wild”, instead of a “garden”, became
dangerous, and we couldn‟t go back.
In ancient near eastern mythology, the “earth mother” was violently overthrown
by the “sky father”, reflecting times when societies clashed, as mobile tribes
fought with settled peoples, first raiding, then trading protection for goods.
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This evolved into models of kingship and empire based on violence and
domination. Genesis reflects this progression.
In ancient thought, like the Greco-Roman worldview, physical bodies were seen
to die and decay, while the soul was considered to live on. This dualistic
conception developed into a reality that saw the physical – including the earth -
as inferior, unworthy, or even bad, and only the spiritual as eternal and of
intrinsic value.
The exception is the Hebrew Testament, where Creation, the work of a benign
God, is good – indeed, sacred – and humanity‟s role is one of responsible
stewardship and even co-creation!
God saw that what God had created was “very good”.
However, dualistic Greek and Roman thought came to dominate the ancient
world, and those philosophies infiltrated Judeo–Christian thought and theology,
eventually giving rise to Puritanism and concepts of the “world” as “fallen”/“bad
– thus scripture can be used to support worldviews that justify any exploitive
action for profit and economic survival, including domination of the “other” –
both “other” people (outsiders, unbelievers, etc.), and “other” life forms.
“What good is it if a man gain the whole world, and lose his own soul?”
Now, we observe that our cultures‟ behaviours have generated crises in sky,
sea and land. Our actions have altered the planet‟s life systems. Vast areas of
complex habitat have been replaced by simplistic landscapes, resources
extracted and wastes dumped with little understanding of consequences.
“They know not what they do.”
At this time, our challenge is to restore our sense of integration with our world.
We see people disconnected from their own bodies, denying or running away
from their own experiences, disconnected from a sense of community, and
disconnected from the nature. People live their lives feeling „apart‟,
compartmentalising aspects of their lives. Disconnection leads to unintended
consequences.
Imagine a wetland upon which a developer wants to build housing. Providing
housing for people is a noble cause. The incremental chain of events may
include:
A change of zoning some years before
A concept based on compliance with regulations, minimum cost and
maximum profit to the developer
Authority approvals
Clearing and reengineering of the site
Building the infrastructure of the development
Ordinary folk buy land and build houses.
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All these steps may be innocent enough – however, the end result – perhaps
unintended – is the razing a unique habitat for indigenous animals, plants, and
migratory birds, loss of biodiversity, and a lessening of quality of life for nearby
residents.
If I come to know what I do, and the consequences thereof for others and for
life, what then?
The Great Turning
“I have come that you may have life, and have it to the full”.
“God is Life”. Everything that has life reflects the Creator! God is everywhere,
and the divine spark is in everything - all life and the earth that contains it, and
is sacred and worthy of respect. Therefore, if I must take life, whether plant or
animal, for food or shelter, I do so with respect, understanding that that
creature is giving its life that I may live – a sacrifice. Indeed, the abundance of
Creation is designed to work in that interactive, related, dynamic, balanced and
sacrificial way.
When humans were few, our world seemed infinite. The universe seemed to
revolve around us, so we thought ourselves very important. Our histories show
peoples spreading across the globe over thousands of years, moving into
seemingly “empty” lands or conquering those who came before. It is hardly
surprising that our cultures and economies developed paradigms of infinite
potential and endless expansion. Now, humans dominate Earth and our
choices daily reshape Creation for good or ill, for life or for death.
Today, our God-given minds have explored Creation and found we are on a
small planet near a small star on an outlying arm of a remote galaxy. Since we
first saw our planet from space in the 1960‟s, we have come to realise our
world is finite and fragile. While many are still challenged by the idea that
humans may not be the centre of our universe, others are awakening to this
being a time not of disaster, but of opportunity, of reconnection, of relationship,
equity and justice, of wholeness … a time of a rebirth for human civilisation into
life-giving relationship with Creation and the Creator!
Everyone can help bring about God‟s kingdom of “Abundant Life” of which the
Gospel speaks, through choices we make daily in work, study, play, service,
travels and trade. These guidelines give voice to that intention.
Gérard Siero, Ecological Architect
Introduction
This Sustainability Policy aims to formulate and implement mechanisms by
which the church may effectively respond to the challenge of the appropriate
stewardship of the earth.
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Authority
The 2007 General Synod recognised 'the need for the Church to establish
mechanisms by which it may conscientiously respond to this threat to the
integrity of creation on this planet by changing its behaviour so that it does not
contribute to a human-induced increase in global average surface temperature
of more than 2°C above pre-industrial levels.' (Synod motion 1053/7 Shrinking
our environmental footprint)
Our Synod passed the following motion on Sunday 4 October 2009.
“This Synod calls upon the Archbishop to establish an Environmental Working
Party to attend to the commitments made by this Synod in 2008 when it
adopted the Protection of the Environment Canon No 11, 2007 of General
Synod and its related resolution namely to:
Develop and implement a Diocesan Sustainability Policy;
Reduce the diocesan environmental footprint by increasing the water and
energy efficiency of its current facilities and operations; and
Ensure that environmental sustainability is an essential consideration in
the development of any new facilities and operations and report to General
Synod 2010 on the water and energy targets that were set, the
achievements made and any difficulties encountered.”
The Sustainability Guidelines which follow are a response to these Synod
resolutions. They aim to formulate and implement specific mechanisms by
which the church may respond to the challenge of appropriate stewardship of
the earth.
A Work in Progress: From Guidelines to Policy
These guidelines are a work in progress. It is the wish of the Diocesan
Environmental Working Group to invite and incorporate your responses and
suggestions into this document. These will inform a final Diocesan Sustainability
Policy which will derive from these Guidelines and eventually be adopted as the
authoritative Sustainability Policy of the Diocese. All critical comments and
helpful suggestions of stakeholders are welcome and should be directed to the
Anglican Advocacy Commission at: ecocare@perth.anglican.org
The Environmental Working Group warmly commends these Sustainability
Guidelines on: Vehicles, Buildings, Water Use, Biodiversity, Energy and
Recycling for your practical action and response consistent with God‟s call for
all who follow Christ, to be responsible stewards of the Earth.
The Guidelines: NB for an expanded version, please read the matching
appendices that follow.
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1.0 Vehicles
The aim is to shift diocesan vehicle use to more fuel efficient, greenhouse, and
environmentally friendly vehicles. The aim is to achieve a balance between the
economic, environmental and social aspects of vehicle purchasing decisions
and use.
When purchasing a vehicle, the diocese, Worshipping Communities and
diocesan agencies are encouraged to choose vehicles that:
Achieve high greenhouse ratings,
Are of low fuel consumption,
Made of up-cycled materials.
See the Australian Government‟s Green Vehicle Guide
www.greenvehicleguide.gov.au
When using a vehicle, users are encouraged to:
Drive in a manner that will minimise fuel consumption.
Minimise vehicle use by choosing alternatives to private car travel.
See TravelSmart for alternatives to vehicles www.travelsmart.gov.au
See Appendix A: Vehicles for more information.
2.0 Buildings
Diocesan Council through the Architectural Committee encourages all building
construction and modifications to follow the Diocesan Sustainable Building
Guidelines.
Please refer to the standing policy on Faculties and the Parish Buildings
Handbook before commencing any work.
Before constructing a new building or major renovation, worshipping
communities should obtain a Faculty and consider the following process in
order to achieve positive environmental, social and economic outcomes:
When briefing an architect or proponent on a new or major rebuilding
project, they are to be provided with the information at Appendix B:
Buildings: “Briefing of an Architect or Proponent on Green Requirements”.
The Architect‟s brief would include climate responsive passive solar design
and low energy design.
This approach will ensure that environmental attributes are considered in
an evaluation process where assessment is based on accepted national
standards towards a design that results in the least harmful effect on the
environment.
When performing minor modifications worshipping communities are to seek to
improve the energy efficiency of existing buildings.
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Worshipping Communities are encouraged to have an energy audit done of the
buildings under their care to improve building energy efficiency. An audit can
be arranged on the advice of the Anglican Eco Care Commission.
2.1 Green Buildings
The Organisation for Economic Co-operation and Development, OECD, defines
Green Buildings as those buildings that have positive impacts on the built and
natural environment, in terms of the buildings themselves, their immediate
surroundings and the broader regional and global setting.
A Green Building is designed to produce a neutral or positive total
environmental impact in terms of materials, construction, operation and
deconstruction while maximising opportunities for indoor environmental quality
and performance.
Green buildings can save money, reduce waste, increase worker productivity
and create healthier environments where people live and work.
The current Diocesan reference for green buildings is the Amana Living
Headquarters, Subiaco.
2.2 Ways to improve present buildings
Worshipping Communities should consider the following:
Easily achieved energy reduction measures which can usually be done without
significant modification to building structures:
Utilise lower wattage lighting which provides an equivalent level of
illumination to existing incandescent lighting, such as fluorescent or LED
lighting systems.
Install seals around doors and windows to minimise infiltration of outside air.
Install insulation above ceilings and in walls and floors to reduce heat
loss/gain from roof cavities
Install adjustable external shades on sun-exposed windows.
Install programmable thermostats on central heating/cooling systems
When replacing electrical appliances, choose items with high energy
efficiency.
Further reduction measures might include:
The installation of solar water heating
Gas heating
Light reflective roofing and insulation
Double-glazed windows with air tight seals and thermal breaks
Systems appropriate to their function and frequency of use.
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2.3 Life Cycle Impact
The diocesan expectation regarding life cycle impact is that the materials and
components used within the building will last at least twenty five years with
minimal or standard cleaning and maintenance. At the same time, materials with
cost effective, low environmental impact should be considered and included.
The diocese will give preference to cost effective innovations in low embodied
energy and low environmental impact materials and their benefits over the life of
the building. Design for dismantling and recycling of components. Cost effective
innovations that require replacement over the life of the lease may be included if
the overall environmental benefits can be shown.
See Appendix B for Life Cycle Impact and Costing implications of Materials,
Water, Energy, Maintenance, Dismantle-ability, and Up/Re-cycling.
3.0 Water Use
The aim is to shift the diocesan use of water to a sustainable basis.
The Diocese, its Worshipping Communities, and Diocesan agencies should
abide by the following process when building new or redeveloping old facilities;
All buildings and refits must meet the water standards provided in the
Diocesan Building Handbook.
Ensure the minimum volumes of the lowest grade water fit for purpose are
used.
Undertake an assessment of water use.
Consider the installation and use of Grey-water systems.
Employ „WaterWise‟ techniques in gardening
See Appendix C for water efficiency, grey-water, and „WaterWise‟ gardening
4.0 Biodiversity
If land is identified by government agencies or research institutions as having
significant environmental importance or where land managers (diocesan,
Worshipping Communities and diocesan agencies) become aware of listed
species or ecosystems on their land, land managers should:
Inform the Diocesan Secretary in writing
Before developing or changing land use, consult the Diocesan Secretary
and relevant government agencies regarding habitat and species that
might be affected by the proposal.
Explore ways to link with local biodiversity in the way church gardens are
developed and managed
Assistance may be obtained by consulting
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The Anglican EcoCare Committee which may assist in managing
endangered species/ecosystems on Diocesan land in accordance with the
following regulations: Conservation and Land Management (CALM) Act;
Wildlife Conservation Act (1950); Environment Protection Act (2007);
Fisheries Act (marine fauna)
The Environmental Officer in the relevant local authority for environmental
information regarding a particular property.
If no information be available, an environmental survey should be
undertaken.
See Appendix D for more information.
5.0 Energy
The aim is to reduce Diocesan energy consumption to a sustainable level.
Changes in the way appliances are used can result in significant savings of
energy and cost, while contributing to reduced greenhouse gas emissions.
Water heating, space heating, cooling, and lighting are the most costly uses.
The Energy Rating Label shows a number of stars to give a quick comparative
assessment of the model's energy efficiency, and an estimate of typical annual
energy consumption.
The Diocese, Worshipping Communities and Diocesan agencies can employ
the following to reduce greenhouse gas emissions: EasyGreen, Natural Power,
Earth Friendly Power, Renewable Energy Buy Back, Green Power, and through
the installation of onsite solar and wind generators.
The potential for the Church to become a micro supplier of electricity to the
power grid with all its available roof space in parishes, schools and agencies is
enormous.
See Appendix E and Synergy website www.synergy.net.au
6.0 Recycling
The Diocese, Worshipping Communities and Diocesan agencies are
encouraged to recycle wherever possible and are encouraged to purchase
consumer durables that are capable of dismantling and re/up-cycling.
Buying recycled goods ensures that recyclable materials are reprocessed and not
stockpiled or sent to landfill. It reduces demand for virgin raw materials, saves
energy in the production process, and helps to establish long term markets for
recycled materials, reducing the amount of materials going into landfill.
Organic waste can be recycled into mulch, compost, or used in a worm farm.
Kerbside collections of recyclable materials are now common. In addition, there
are recycling stations throughout Western Australia for common and not-so-
common - materials that can be recycled. See your local authority or
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www.environment.wa.gov.au for more information including the disposal of
hazardous waste including electronics, batteries, fluorescent lights and the like
See the „Cradle to Cradle‟ website for more information www.mbdc.com
The Appendices:
Appendix A: Vehicles
The diocese is committed to the development of a sustainable vehicle
purchasing policy which balances economic, environmental and social
considerations. By adopting a sustainable vehicle purchasing policy there is a
real opportunity for the diocese to make significant progress towards
sustainability and at the same time show strong leadership.
In the medium term the diocese should aim to have the most economically,
environmentally and socially responsible vehicle fleet of any comparable
organisation.
The economic, environmental and social considerations include:
Purchase or lease price, depreciation, interest, operating and maintenance
costs (fuel, registration, insurance), resale or residual value
Greenhouse emissions, air quality, resource use and embodied energy
Health, safety and the public's perception of vehicle type and use
Dismantleability, up-cycling and recycling of technology and materials
Embodied energy and recycled components
Lifecycle cost
The following information provides a guide to assist purchasers in balancing
these competing considerations.
Economic considerations
There are likely to be significant financial savings resulting from the purchase of
more fuel and greenhouse efficient, durable vehicles.
Economic considerations should be based on 'whole of life costs' rather than
simply the initial purchase price. Minimising the economic (lifecycle) cost of
diocesan vehicles will depend on a range of factors:
Purchase or lease price
Through the Diocesan Secretary and the Diocesan Vehicle Brokers,
purchasers have access to the very best pricing for fuel and greenhouse
efficient vehicles, trade-in valuations, dealer discounts, specials on run-out
models, and finance packaging.
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Resale value
Higher fuel prices are impacting car resale markets, with efficient vehicles
typically retaining higher resale values compared to larger vehicles. Refer to
the Green Vehicle Guide for up to date comparisons.
Operating costs
In addition to a vehicle's capital cost, its ongoing operating costs, such as fuel,
maintenance, registration and insurance, all impact on the overall cost of the
vehicle. Typically, more fuel and greenhouse efficient vehicles have lower
operating costs than larger, less efficient vehicles.
Four-wheel-drives typically cost significantly more per annum to operate than a
similar sized on-road vehicle.
As fuel prices increase the financial savings of owning a smaller vehicle also
increase. For more information see the Fuel Consumption Guide:
www.greenvehicleguide.gov.au
Minimising fuel consumption
There are many simple and practical ways to change driver behaviour:
Minimise your vehicle use for example use public transport when possible
and avoid short car trips (walk, cycle or combine trips)
Keep car properly serviced
Tyres correctly inflated
Drive smoothly – both when accelerating and decelerating
Drive at moderate speeds – cars use 25% more fuel at 110 km/h than at
90 km/h
Don‟t leave the engine idling for long periods – turn it off
Remove excess weight from car (50kg equates to 2% extra fuel) and
minimise aerodynamic drag like roof racks
Use air conditioner sparingly (air conditioners can use about 10% extra
fuel when operating. However, at speeds of over 80 km/h, use of air
conditioning is better for fuel consumption than an open window.)
For fuel cost savings see www.greenhouse.gov.au/fuelguide/tips.html
Vehicle type
In general, opting for a smaller, more fuel-efficient vehicle that fits the purpose
will lower the overall environmental impacts of the purchase.
Fuel type
The type of fuel used influences the environmental impacts of a vehicle. Higher
octane fuels tend to provide greater fuel efficiency and therefore better
environmental performance. BP's Ultimate™ fuel (a high octane fuel) is 100%
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greenhouse offset which means that BP has invested in a range of abatement
projects equal to the emissions produced in its consumption.
Diesel vehicles typically outperform their petrol counterparts in greenhouse
terms by around 15–20%. However they produce more air pollutants than
petrol models which is an issue particularly in urban areas.
Liquid Petroleum Gas (LPG) has around the same greenhouse emissions as a
diesel vehicle and reduced air pollutants.
Greenhouse
Greenhouse emissions from passenger vehicles account for around 60% of all
road transport emissions and around 7% of national emissions. Because
smaller vehicles use less fuel they emit around half the greenhouse gas
emission of larger vehicles. The Green Vehicle Guide
www.greenvehicleguide.gov.au provides a comprehensive listing of the
greenhouse emissions of new passenger vehicles sold in Australia.
Organisations such as Carbon Neutral (www.carbonneutral.com.au) allow a
vehicle's greenhouse emissions to be fully offset through tree planting. Carbon
Neutral is a non-profit organisation. Its program provides a simple way to
reduce your car's impact on the environment. Carbon Neutral will plant native
trees on your behalf, and undertake to maintain them for a century.
Air quality
Transport emissions are the major contributor to urban air pollution. Air quality
emissions such as carbon monoxide, nitrogen oxides, particulate matter,
volatile organic compounds and benzene are higher for larger vehicles. These
pollutants can contribute to urban air quality problems, for example
photochemical smog, as well as adversely affect human health and the health
of other living organisms. Typically smaller vehicles have improved air quality
emissions over larger vehicles.
Resource use
A car is made out of many different kinds of materials, such as metals, plastics,
and rubber. Cars greatly vary in size, and therefore in mass. A car's mass may
vary in the range of 1,000-2,000 kg. A typical car may require more than
770 kilograms of steel, 180 kilograms of iron, 110 kilograms of plastics,
80 kilograms of aluminium, and 60 kilograms of rubber. A large proportion of a
car's overall consumption of energy and emissions of greenhouse gases
happens when the car is manufactured. Obviously, large cars consume more of
these finite resources in their manufacture. We recommend purchasing from
manufacturers who optimise recyclable materials in the production of their
vehicles.
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Safety
Vehicle safety is a major social consideration when purchasing a vehicle.
Safety Ratings are available from the RAC (www.rac.com.au).
Health issues
Air pollution has negative health effects, especially for vulnerable people,
including those with allergic and respiratory conditions, such as asthma, hay
fever and sinusitis, and respiratory and lung conditions commonly associated
with the elderly. Research suggests that certain air pollutants (eg benzene) are
carcinogenic. The health impacts of transport emissions in Australian capital
cities are a significant contributor to health costs.
Perceptions
The perception created by diocesan vehicle use is an important consideration
for an organisation committed to promoting social justice issues. The use of
large, powerful vehicles can give the impression amongst parishioners and the
wider community that church funds are being inappropriately used. More
modestly sized cars that fit their purpose should improve this perception.
Appendix B: Buildings
What is a Green Building?
A Green Building incorporates design, construction and operational practices
that include strategies for addressing:
energy efficiency
emission abatement
water conservation
reduction, reuse, recycling
pollution prevention
enhanced biodiversity
reduced resource consumption
productive healthy environments
useable buildings
social amenity
transparent reporting
disassembly and recycling of the
building
habitat repair and enhancement
adaptability to future us
The long term benefits of a Green Building are:
lower developmental control
costs
higher tenant retention
lower renovation costs
improved risk mitigation and
management
lower insurance costs
increased interest by ethical
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lower overheads
higher returns
more flexible space planning
more productive and healthier
environments
financial incentives and tax
credits
investment funds
a better industry image
lower life cycle costs
longer asset life
adaptability to future use
Life Cycle Costing
Life Cycle Costing is the total cost of any item over its reasonable life
expectancy, including the following:
Material Selection
Many standard, modern, commercial, building materials have low or
minimal recycled content, are difficult to reuse and recycle, contain toxins
and/or generate toxins during manufacture or disposal. While expecting
a commercial level of finish for the project, the diocese will give
preference to cost effective innovations in the use of materials that have
high recycled content and/or are easy to recycle free of toxins, or the
material is part of a product stewardship program so that it is taken back
by the original supplier at the end of its life.
Water
The diocese requires its projects to be water efficient. Cost effective
innovative solutions that assist in the saving, storage and re-use of all
water will be given preference.
Energy – Ventilation and Internal Conditions
The climate is a large factor in dealing with heating and cooling and
appropriate ventilation of the project. The diocese will give preference to
cost effective innovations in ventilation that increase the amount of
natural ventilation and reduce the water and energy required to provide
this ventilation.
The diocese will give preference to proposals that use cost effective
innovations in the façade, glazing and sun shading, lighting and fitout,
where they allow the building to use less energy, water or resources and
provide for a better quality of internal environment. This can be achieved
through design for climate, passive solar and natural ventilation.
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Cleaning and Maintenance
The diocese will give preference to cost effective innovations in use of
materials. Preference will also be given to cost effective innovations
requiring minimal or no chemicals and where chemicals are required for
cleaning, they can be disposed of safely and easily without damaging
building systems or waterways.
Dismantleability
Building structures and fitouts are to be designed for adaptability and
dismantleability to facilitate renovating, refurbishment and recycling of
components and/or materials.
Appendix C: Water
Principles
It is essential that the we recognize that the choices made by individuals,
communities such as churches, and by society at large regarding sustainable
water use are, fundamentally, moral choices. This is especially true for
Christians and this policy aims to provide a framework from which our Christian
community can make informed choices toward effective actions.
Resource stewardship.
Allocate water in relation to the relative security of supply from available
sources, and the relative importance of demands for the different grades of
water. Most precious (secure) is water from reliable sources that is suitable for
drinking. Next is previously used water. In many societies, households use
rinse and washing water for gardens. Such water needs to be treated prior to
re-use to make it safe. Consult the Water Corporation for advice on treatment.
Finally, there are supplies from occasional rains which can be harvested and
stored for later use. Worshipping Communities are encouraged to work
together to develop policies and practices for sustainable water supply.
Equity & Justice.
The water sharing systems of many ancient societies had equity as central in
the allocation decision. These societies recognised that the basis of most
conflict and dispute was over sharing arrangements and developed elaborate
systems to ensure that essential needs were met with a fair basis for water
sharing.
The question of equity has only just surfaced as a social issue in the Australian
water debate and the church, along with other groups in society must actively
seek to find ways to establish equity as the central core in water use.
Appropriate policy, standards and delivery mechanisms are central to issues of
equity and justice. In cities and towns, the use of drinking-quality water for most
in-house and external uses exacerbates artificial water shortages in times of
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drought. That is, water of drinking quality is preferred for all uses, whereas
many uses should be met by grades of water other than of drinking water
standard. In country areas also the sustainable use of water resources of
various qualities for farming, and environmental maintenance is essential.
Wastage and inefficient use of this limiting resource must be avoided. We
need to establish a „fit for purpose‟ portfolio of supply sources of various
qualities, and to engage technology so as to optimise our use of these.
Similar issues arise with farming. How is water used on farms? What uses can
the Australian community and environment afford? Where and what are the
sources of inefficiencies and how may they be ameliorated? What is the
responsibility of town and city dwellers in making a difference to life „on the
farm‟ and how may this be achieved?
An educated and committed Christian community is essential.
Water efficiency
Western Australia's water is too precious to waste and everyone has the
opportunity to play an important role in conserving our supply. Preferring
products with a good 'Star' rating is one part of water efficiency, but we can
also save water by changing our habits, like fixing broken reticulation. The
Anglican Diocese of Perth ensures its commitment to the preservation of water
through ACF‟s Eco Parish Loans, which can purchase, with minimal interest
water efficient products.
Greywater
The diocese encourages the installation and use of Grey-water systems. Grey-
water is wastewater that comes from the bath, shower, bathroom wash basins,
clothes washing machine, laundry trough and kitchen sink. Many people are
interested in conserving water by reusing their greywater, which can be done
by either manual bucketing or installing an approved greywater system.
See the Environmental Health Directorate for information about greywater
systems, including application forms and current Government rebates.
http://www.public.health.wa.gov.au/3/667/2/greywater_.pm
Water harvesting
Some techniques include: Water tanks for the collection of rain water; Landform
to harvest stormwater into landscape areas from paved areas and roads;
Green roofs to collect and filter rain water and slow storm water runoff.
WaterWise Gardening
All parishes and schools should employ WaterWise techniques in their
gardening to reduce their water consumption. During summer approximately
70 per cent of household water use in Perth is used watering lawns and
gardens. Being WaterWise begins with designing your garden to be water
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efficient. This includes considering layout and use of materials as well as
allowing for efficient delivery of irrigation water to exactly where it is needed, in
exactly the right quantities and at the right intervals. Though lawn areas are the
major users of garden water, considerable savings can be made in other areas
of the garden such as mulching garden beds and using soil wetting agents. The
Water Corporation has extensive information about how to establish and
maintain a WaterWise garden (www.watercorporation.com.au).
Reticulation systems should be trickle or drip irrigation in lieu of spray systems.
Appendix D: Biodiversity
Nature Conservation Covenant Program
The Diocese supports the Nature Conservation Covenant Program of The
Department of Environment and Conservation. The program offers landowners
the opportunity to use conservation covenants to protect the nature
conservation values of their properties. Conservation covenants are individually
negotiated between the Department and the landowner, and aim to maintain
the conservation values of the bushland while allowing for flexibility to reflect
the landowner's wishes for the land. For more information on the program and
its tax concessions, please contact the Department of Environment
http://www.dec.wa.gov.au/
Natural Habitats
Grassy woodlands and native grassland communities used to be common but
are now confined to small, often fragmented, areas as farming and towns have
expanded. This means that church lands, for example old cemeteries or other
undeveloped areas, have become some of the last refuges for increasingly rare
ecological communities.
The Diocese, Worshipping Communities and Diocesan agencies are
encouraged to contribute to the establishment of ecological corridors linking
natural habitats.
What is a “listed” species or ecosystem?
A “listed” species or ecological community is considered to be threatened with
extinction under federal, state or Territory legislation. A “listed” species or
community maybe considered “extinct”, “extinct in the wild”, “critically
endangered”, “endangered”, “vulnerable”, “conservation dependant” in
decreasing levels of threat. Different sets of terms are used in different
jurisdictions. Commonwealth, State and Territory laws require certain actions
by the managers of lands where such species/ecosystems occur.
Laws which protect listed species/ecosystems in Australia are:
Conservation and Land Management (CALM) Act; Wildlife Conservation Act
(1950); Environment Protection Act (2007); Fisheries Act (marine fauna).
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What assistance is available?
Government agencies, local Councils and community groups offer often free,
expert assistance and may award grants. Community groups include Men of
the Trees, Gondwana Link, the Wildflower Society, Landcare, Ribbons of
Green, etc.
Appendix E: Energy
Types of Power
By purchasing green energy you will actively improve your environment now
and help to conserve it for the future. In fact, it's one of the simplest and most
effective actions your parish, school or community organisation can take to
reduce greenhouse gas emissions. The Diocese supports and encourages the
following types of power where PV Panels are not fiscally viable.
EasyGreen
EasyGreen is a simple way for you to make a difference to the
environment. With EasyGreen you can choose to pay what you can afford
- from as little as $10 extra per bill. The EasyGreen fixed contribution you
choose is added to your bill and is used to purchase a "block" of
GreenPower accredited renewable energy.
Natural Power
Natural Power is energy that is generated from renewable sources.
These are sources that cannot be depleted or can be replaced, such as
solar and wind. Generating renewable energy produces no greenhouse
gas and therefore has minimal impact on the environment.
The potential of Churches, schools and agencies to become a micro
supplier of power to the grid is enormous and worth exploring.
Renewable energy buyback
If you can generate electricity for your own home from renewable energy
sources you can sell any excess renewable energy back to Synergy.
Green Power
Green Power is a joint initiative of State government agencies to
guarantee that the renewable electricity you buy from energy suppliers
meets stringent environmental standards. The program, managed by
SEDO in Western Australia, lists all accredited green energy suppliers in
Australia.
20. Eco Parish Loan
Anglican EcoCare and the Anglican Community Fund are proud to
announce their commitment to parish’s Green ventures through
the implementation of ECO Parish loans.
The loans are available to assist the purchase of approved
environmentally friendly items such as:
Solar energy generation
Rainwater tanks
Roof insulation
Energy efficient glazing and awnings
White goods and appliances with maximum energy ratings
This is a great opportunity to make some positive steps to reduce
your parish’s carbon footprint. Every small step in the right
direction will help speed up the journey to combat climate change.
Loan details are as follows:
Minimum amount $2,000
Variable interest rate, currently 5% per annum
Principal and interest loan repayments
Maximum loan term 5 years
To find out more, call Ron Mansell or Jeff Vance at on 9325 4182 or
log onto www.anglicancf.com.au
