- Implies a better understanding of the underpinning issues (do we understand what is at stake in mobilisation on climate change, or do we just "feel" it?)
- Involves reflection on effective forms it might take
- May generate less visible forms of enhanced relationality: new alliances and an improved basis for future political action.
.footnote[.red[*] Note: secular policymakers and scholars are waking up to the significance of religion and spiritual values. For more on this, see my [Cambridge presentation](https://jeremykidwell.info/files/presentations/presentation_20180130_cambridge_energy.html) and read our paper on "Religion and social values for sustainability" in [Sustainability Science](https://jeremykidwell.info/publications/2019_religion_social_values/) just out this year.]
- Working with theological reflection, ethnography of religious environmentalism and data science.
- This is *theologically* informed study of Christian environmentalists flowing into a conversation with geographers, policical scientists, anthropologists, sociologists, economists.
Note: *readable executive summary of my research can be found here*:
http://bit.ly/eco-research-summary
---
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## So what have we learned so far?
---
class: middle
### There are **four different types** of *community environmental group* at the grassroots:
- The **.red[lone voices]**: a single person working in the midst of either indifference or hostility in the wider community.
- The **.red[local heroes]**: as above but with sanction and/or indirect support by the wider community.
- **.red[Small but active]**: a small and generally self-contained group of 3-12 persons.
- Large with differential involvements (**.red[LDI]**): many people with varying levels of participation.
---
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### We need to find ways to engage and support all four types.
---
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# Up-scaling
- Christian environmental groups may sometimes form ad-hoc regional/national networks.
- On the level of these "leaner" networks, information can be disseminated more efficiently and experiments may be multipled.
---
# Denominations?
We found that denominations are not always the most meaningful divisions.
*At the level of .red[community and region], orientations towards environmental action may coalesce around local community concerns and/or .red[denominational structure].*
Put another way, we may find that Christian Eco-Groups cluster in two genres:
- Cluster 1: churches which are hierarchical/bureaucratic
(CofE, CofS, RC, Methodist, etc.)
- Cluster 2: churches which lack formal meta-organisationsal structure
(Quaker, evangelical, baptist, etc.)
---
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## How do Christians mobilise?
---
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### Key context 1.
## Christians are modest about their achievements
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### Possible consequences:
- Possibly lower ambition re: grants and projects
- Hidden achievements
- Self-description (and public opinion) is dampened
- Comparison to other groups is often negative
- Work by Christians working in other contexts (FOE, Green Peace, community agriculture, etc.) may be ascribed to other secular groups
- Default .red[focus on building fabric] as site for eco-interventions (solar panels, boiler replacement, windows, lighting, etc.) and .red[church-yard] (if not managed by council)
- "Slow" pace of work (which can impact planning and funding horizons)
Whereas for national networks and campaigning organisations, "action" and "issues" can often serve as the main driver.
In contrast, with community groups, the opposite is often the case.
Groups are driven by community formation and support, and issues come afterwards..red[*]
.footnote[.red[*] For more on this, check out ["Christian climate care: Slow change, modesty, and eco-theo-citizenship"](https://jeremykidwell.info/publications/2018_geo/) - hot off the press in 2018.]
---
## Take-away 2. churches are a place for niche & Experimentation
.right-column[Specific policy interventions can be helped by a "proof of concept"
Smaller community groups can help to form a "niche" which can serve as laboratories for testing out new ideas.red[*]]
.footnote[.red[*] For more on this, check out: René Kemp, Johan Schot & Remco Hoogma, 1998. "[Regime shifts to sustainability through processes of niche formation: the approach of strategic niche management](https://www.tandfonline.com/doi/abs/10.1080/09537329808524310)." Technology Analysis & Strategic Management, vol. 10, iss. 2, pp. 175–198. For an overview of research into sustainability transitions see: Jochen Markard, Rob Raven & Bernhard Truffer, 2012. ["Sustainability transitions: an emerging field of research and its prospects"](https://www.sciencedirect.com/science/article/pii/S004873331200056X). Res. Policy 41 (6), 955–967.]
The majority of Eco-groups involve a small unfunded group of volunteers.
They work really hard but **their work can be precarious**. Small resources / encouragement can provide an outsize effect. Similarly, for setbacks.
---
class: center, middle
Community groups and churches can have tremendous **impact within a small space** and have **access to social networks** which are unknown and inaccessible to NGOs and National leadership.
We're often used to the "direct" approach to the public, but might we find ways to treat community groups as intermediaries?
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Practical suggestion 1: *Alongside mass campaigns, and broad denomination-level outreach, .red[consider sub-setting groups] for targetted outreach and engagement.
Practical suggestion 2: Support community anchors as "beacon" projects; invest in established projects to leverage as support agents for new projects
---
## Strategy 2: Reach the spectrum
An outsize amount of resource goes to London and the Central Belt in Scotland.
Some areas are "sleeping" and others are "soldiering"
We need to wake up the sleepers and support the soldiers.
