Sustainability Guidelines for the Diocese of Perth

Anglican Diocese of Perth D a r i n g t o l i v e G o d ’ s P r o m i s e s

O c t obe r 2010

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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 guide l ines were compi led by the Environmental Work ing Group whose members are:

B ishop Tom Wilmot (chair ) , L inda Mort imer , Gerard Siero, The Revd Tony Trethowan, Margaret Wil l iams and Cla ire Barret t -Lennard.

Level 2 573 Hay St reet Perth WA 6000 P: (08) 93257455 www.perth.angl ican.org

Angl ican EcoCare Wol laston Educat ion Centre Wol laston Road Mount Claremont WA 6010 P: (08) 9286 0276 ecocare@perth.angl ican.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.

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