Posts Tagged ‘community energy’

Summary of Narrabri and its problems with energy

October 24, 2022

All the social struggles in Narrabri essentially centre on fossil fuels, and exist within the complex of the ‘Carbon Oligarchy’ and ‘Polluter Elites‘, joined to both the effects of climate change (long scale droughts, followed by massive flooding) and the apparent decline of agriculture. Agricultural decline seems to be arising partly through climate change, and partly through displacement, or fear of displacement by mining and loss of useable bore water, again through mining. The importance of long term drinkable, and useable, bore water supplies is obvious. As well as the long-term, risk to bore water (no matter how well the current isolation plans work), there also seems to be a risk of surface and air pollution through coal dust and through mineral leaks at the gas mine heads. While it was not discussed often, there is also the threat that burning these new fossil fuels (wherever they are burnt in the world) will increase the effects of climate change in Narrabri, even though their effect may be overshadowed by the effects of other fossil fuel burn offs.

Fossil fuels are intensely supported by the State and business interests. The mine expansions and the new coal-seam gas fields have been approved, although there are still some delaying court challenges. The NSW government has also just begun a process which they hope will lead to an energy intensive manufacturing site in Narrabri, powered by gas from the gas fields (again to boost local jobs). It does not look as though they will accept intense energy manufacturing through renewables with gas back up. The gas fields are being given an artificial market as we would expect in a Carbon Oligarchy.

This context makes the disputes in Narrabri existential. There is a real, and acknowledged, threat that the town could decline, and even come to an end, without some change, as the current trends do not appear good, especially if you think population and economic growth is good. This situation is a direct threat to the residents’ existence, and likely to heighten and polarise responses. The Oligarchy approved solution of fossil fuels should bring some jobs and finance to the town, which may go some way towards helping out. However, it is not clear how many of those jobs will come to exist, or how many will be for existing locals or for temporary workers or workers from elsewhere. It is also not clear how long those jobs will last.

There will likely be many jobs during construction of the gas fields, but they will be temporary, and largely go to outsiders, as the local population is small, and does not necessarily have the required skills. We have also seen how (probably due to the population size) the high-paying jobs in the mines can already lower the workforce available for the town, and the loss of farmers can increase dislocations between town and country, as their interdependence is broken. There are, apparently, many examples of mining towns which boomed, gained complete dependence on the mining, and then collapsed when the mining ended. The mining in Narrabri is short term. The gas fields are limited even if the company moves into the better agricultural lands nearby. Fossil fuel mining is also under pressure from the possible resolution of ambiguities of State policy, through States taking serious climate action and phasing fossil fuels out. This adds to the possibilities that fossil fuel mining may not guarantee a good future for Narrabri, and indeed may help destroy that future both in terms of the town’s economy, and the local ecology.

The existential nature of the dispute, and its polarisation, may be being encouraged by mining companies and the Oligarchy, phasing the dispute not only in terms of town vs country (accelerating the dislocation) and framing objectors as outsiders, but by phrasing mining as the only, and inevitable, way forward. Given the Oligarchy, the mining can seem inevitable despite the ongoing struggles against it. Whether correct or not, the mining companies appear to have control over most of the information that local people will find easily, through their own funding and talks, but through the local newspaper growing dependent on their advertising. The companies, also have the ability to fund the community and community events and clubs, and again whether or not this is true, can appear to obstruct the presentation of counter knowledges and counter proposals. This in itself can heighten the polarity. Not only is the dispute about existential issues, but about morality.

The effects of the dispute have caused much pain to local people, and show that this kind of dispute is not beneficial for local problem solving, although it may help the established powers carry on, as the local area is fragmented. It is also worth investigating whether the dispute hampered the region’s response to the crises of climate change, or whether those crises lowered the friction as people ‘pulled together’.

In contrast with the fossil fuel industry, the renewable industry appears to distance itself from the area. Its plans are not well advertised, seem covered in unintentional secrecy, are not integrated with local business, the companies make no claims about local jobs, or supplying local energy, and appear unconcerned about engaging with locals at all. This has rendered renewables marginal to the debate and until recently, there has been little locally organised support for renewables. Even renewable providers have come from out of town.

This means that the only way forward for a renewable alternative locally is through local organisation, and local support, and this is what has happened, and which will be the subject of another paper.

Going by this initial research, it can be suggested it is important to heal the country/city gap, to connect the country with the town’s workforce again, connect with independent information, and build increased communication. Mutual exclusion is misleading in an age which requires an understanding of an interdependent and inclusive ecology. We are “all in this together,” there is little chance of a fortunate few escaping. However, this is easier proposed than carried out, as the sides are not equal in their abilities to influence events. The Carbon Oligarchy will play its role in the approval process and the information likely to be promoted will support the Oligarchy and its needs. However, climate change threatens the Oligarchy as much as it threatens everyone else and its position is ambiguous and uncertain. Therefore it is possible that local people, joined with others, can persuade the State to take its obligations seriously, even despite a better funded campaign against climate reality.

Ostrom’s ‘Laws’ of the Commons

July 10, 2022

This is a summary of a section in Elinor Ostrom’s Rules for Radicals by Derek Wall, Pluto Press, 2017. 28-32.

The idea is that looking at laws of the commons, may help community renewable energy survive if it can get established.

1) Commons need to have boundaries and belong to a community that takes responsibility for conserving them. They are not open to people from other groups without permission. This reduces the freeloading problem described by Gareth Hardin, in the famous Tragedy of the Commons, and Hardin’s later recognition that well-managed commons could escape the tragedy.

  • In terms of renewable energy, this means that there has to be a way of ensuring that the community gets access to the energy first, and it is stored for use by the community. Only when the community is satisfied is the energy sold on. This might be impossible, without decent weather prediction capacity. A problem might be that some people use more than others forcing others to buy in energy. This may suggest people have agreed on allocations of energy.
  • I’m not sure what happens if people elect to be outside the community energy gird, or even if that would be a problem.

2) Commons rules should be adapted to local circumstances, especially local environmental circumstances, rather than have uniformity imposed upon them. Different environments call for different uses.

Rules often involve limits- such as you may only gaze so many animals, take so much water, and at certain times of year.
We might note that these rules are often ritualised. Opening the commons on Lamas, coordinating the waters by phase of the moon, or divination… this all makes the commons part of the cosmos.

  • The community energy field and source has to be chosen with respect to land use, and environmental features. This is to be done by residents. Perhaps people have to have limits as to what they can take from community energy and storage – perhaps by time of day – to help avoid overconsumption? Making the energy commons part of the cosmos may be difficult in a non ritualised society.

3) Participants in the commons should participate in the rules decisions and rule making. The hope is that rules will be adjusted to changing circumstances, and that people will respect their own rules decisions. Participants will also regulate access to the commons so that it does not get exhausted. Again local decisions, enforced by local people, are more likely to be respected.

  • It may not be community energy without participatory governance by the members. However, not everyone may have the time to participate.

4) Commons use must be monitored. Some commons hire a person to be a monitor (for each type of commons available),to make sure it is all working and that people are not freeloading. With a small measurable commons, this may be done by the community as a whole. Records need to be kept.

  • With community energy there will need to be meters of some kind for costing and payment, or recognising export to the grid. It may be that nothing else needs doing. But it maybe good to have the meter reader as a recognised position, which gives a person in the community something back in return

5) Sanctions are gradated so that soft abuses do not get the same restrictions as hard or repeated abuses. Someone might not be served in the local pub for example. The idea is to bring the person back into using the commons as agreed, not endanger them.

  • Probably not an issue, but people should be prepared.

6) Low cost easy and local conflict resolution – This may require people to be equal so that the more powerful do not take advantage.

  • It doesn’t matter how well intentioned everyone is, there will be dispute and an effective and recognised dispute settling process needs to exist. This may be an occasion in which State governments need to legislate for communities, and recognise local variations in custom, so that people cannot just ignore them.

7) Recognition of the rights of commoners to organise themselves free of takeover from the State. Recognition of a right to exist easily. There is a general suggestion that commons should not be top down, or regulated at a distance, but they can be enabled from a distance.

  • Community Energy in Australia is currently hampered by regulation and its right to exist freely and easily, needs to be part of the way it is managed.

8) Commons may need to be interconnected or nested, possibly so that they reinforce one another or can be co-ordinated over a larger area.

Community Energy

August 14, 2020

Community energy may be the way to go, all over the country, or indeed all over the world.

In Australia, we clearly cannot wait for the State and Federal Governments to do anything, as they seem quite happy with increasing emissions either here or elsewhere in the world, or in confusing people so that they build solar farms and find they can’t connect to the grid.

Neither State nor business, will do it in time. We have to do it ourselves at the local level, and be willing to fight the obstacles that State and business will put in our way. But we can learn from each other, and every time some community has a victory, it needs to be widely advertised.

Perhaps we need a clearing site somewhere to put up these victories and how they were performed? I’d be happy to put up a web site if there was nothing happening.

Congrats to all those who have been involved in making the video below….

[as a footnote, I’m not sure why the sheep are not expected to graze on the solar farm under the panels, in the farm part of the story…..]

Energy Transitions in India, Germany and Australia

September 16, 2019

I am participating in a project with other researchers from UTS, the University of Sydney and elsewhere, which compares the trajectories of energy transition in three countries; India, Germany and Australia. This is a preliminary set of arguments. It should not be assumed to express the consensus, conclusions, or more detailed knowledge of my colleagues, who are far better informed than myself.

We can begin with the simple observation that, greenhouse gas emissions are, at best, above targeted reductions (Germany), and, at worse, are steadily increasing (Australia and India). So the socio-political systems in place to reduce emissions and help the transition to renewable energies are not working very well.

All these countries seem to be encouraging what we might call neoliberal transition, where ‘neoliberal’ is defined as State encouragement of (largely big and established) business, the judging of acceptability by monetary profit or cheapness, and the provision of taxpayers’ money to protect those established businesses. Neoliberalism officially proclaims that the ‘free market’ provides the best solution to every problem, while not being ashamed to subsidise and protect favoured and influential market players (even while policy makers are claiming they are after a level playing field). The rhetorical point of neoliberalism is to posit business as the only, or most, important element in society, and profit-taking as the prime motivation for action. That helps explain why business interests are prioritized over all other interests. Neoliberalism, expresses the State as captured by capitalism, or specific corporate players.

Neoliberalism aims at maximizing profits and cheapness of production. Neither of which may always guarantee quality, or that the company works with local people in the local peoples’ interest. In Australia, the heavily neoliberal Federal government is talking of taxpayer subsidy of coal fired energy and is attempting to prolong the life of uneconomic coal based energy stations.

After blaming renewables for the steady increase in electricity prices (a point which is contested), the Australian government is attempting to force lower prices for electricity, which may harm smaller suppliers, and leave companies with less capital for investment in new energy sources. In the Hunter Valley in Australia, this move has involved a well-publicised fight against the closure of the Liddell power station, which its owners AGL, consider uneconomical, dangerous and fully replaceable with renewables.

The Government is also encouraging the opening of massive new coal mines, the expansion of old mines (primarily for export) and fracking, in the name of economic well-being.

Through these actions, the government appears to be putting the welfare of fossil fuel companies above everyone else.

In Germany, looking after established corporations has required a lot of taxpayers money in payouts and tax breaks. According to reports from the Federal Agency for Nature Conservation, Germany gives 55 billion euros ($61 billion US) in tax breaks to its biggest polluting industries, through exemptions from levies on kerosene, diesel and other sources of energy. Large corporations such as BASF SE and Thyssenkrupp AG benefit from exemptions from the Erneuerbare-Energien-Gesetz, surcharge which are offered to companies with very high levels of electricity consumption. This obviously undermines the function of the Emissions Trading Scheme, or any other economic factors in persuading companies not to use fossil fuels, or become energy efficient. In the neoliberal regime, these companies can simply point out that if they do pay the cost for not using low emissions energy, they can simply go elsewhere. And this must be morally right given neoliberalism.

Looking after established corporations in this way, has also helped lessen any beneficial effects from the EU Emissions Trading Scheme, which was initially weakened by the over-issuing of tradeable certificates so the scheme would not hurt big and powerful polluters. State protection of big business, while talking of free markets, is neoliberalism at work.

In India both coal and renewables are being boosted for ‘development’, which increases total emissions levels. While the official target is for a total of 175 gigawatts (GW) of renewables by 2022, a Brooking’s institute report claims that in India:

approximately 65 GW of [coal based] power plants are under some stage of construction, with about 50 GW progressed beyond paper plans

This is clearly on top of the already existing coal fired energy plants, which according to some sources amounts to 220GW.

In all these countries, expansion of coalmines and destruction of villages and fertile land continues to be a source of struggle – although this may be coming to a foreseeable end in Germany.

Community energy seems to be being discouraged. Indeed in Germany and India rates of community participation in the transformation seem to be declining, due to the reverse auction process (where players bid for a lowest price to provide electricity) in Germany, and the availability of the grid requiring locally generated power to be destroyed in India. In Australia, community energy may often depend on local Councils deciding to interact with their communities and support such participation, and is thus difficult in areas in which Councils are not supportive. This does not mean there are no community energy projects, but there are few formal guidelines, especially in Australia. In NSW, regulations appear to frequently prevent sharing of locally generated power with specific other local people, thus preventing the construction of microgrids, other than on the one property. This probably comes about because of the neoliberal benefits of privatising the grid, and the need to keep grid companies profitable.

Neoliberal methods, by definition, tend to cut out popular participation and community control. Neoliberal consultations are often cursory and private, or ‘commercial in-confidence’; as good consultations are costly and slow, and can be considered interferences in the flow of the established market. Neoliberal methods can also lead to the destruction of land rendering it unsuitable for agricultural purposes, or which change land use, and changes of people’s relationships to the land, through rigorous application of property rights which define property as disposable. The production of solar panels may also be heavily polluting, and the concrete bases used for field based renewables, both solar and wind, also emit greenhouse gases and possibly decreases the mass of soil fertility. This does not mean that renewables may not have far less disastrous effect than coal, but that renewables are not inherently without unpleasant environmental and social consequences, and neoliberal, or commercial, policies do nothing to discourage this.

All of this sets up the paradox that we are trying to reconnect people to the necessity of maintaining ecologies, by disrupting their relationships to the ecology (pleasurable and otherwise).

Cutting out community based renewables, with input from local players, may leave people open to being used to resist the transition completely, as when politicians, media and astro-turf groups appear to encourage ideas of wind turbine syndrome and normally ignorable environmental destruction, in a “by all means have renewables, but not here” move. In Germany, increasing resistance to land based wind farms, and above ground power cables going through the countryside, has already helped slow down the transformation, and similar signs are present in Australia.

One reason for supporting neoliberal transitions is that it could be relatively quick, and relatively free of financial risk to tax-payers.

However, Neoliberal transition can mean diverting money to established companies who are not engaging in transition, or supporting established companies effectively sabotaging the transition by refusing to co-operate with competitors, or refusing to build the necessary, and resilient, grid infrastructure.

A problem with community based energy democracy, is lack of co-ordination and lack of speed, as it takes time to raise money and get people on board. However, locally based renewable power grids may, as well as being more considerate to the local people and landscapes, may also be less prone to wide scale disruption from storm events, which are likely to increase with climate change.

This may suggest another paradox: energy democracy may not have the speed to produce the transformation in time, but if we do produce the transformation in time it may be alienating for most people, put in place without proper consultation or participation, and generate protest and disruption.

If all goes well, then Germany might reach its targets but, without radical changes, India and Australia will carry on increasing their emissions. This continues to suggest that the procedures of transition in all three countries require modification.

The most obvious suggestion is to stop expecting companies to do it all, to stop actively inhibiting those companies who are engaged in change, and to make it easier and clearer for local communities (rural and city based) to set up their own renewable microgrids and complexes.

But this may not be enough.


Social action and adapting to climate change

July 14, 2019

Excerpt from an old article by Craig Morris slightly paraphrased:

To deal with climate change we are suggesting that we redesign our world and our social life. That’s exciting, but it’s also not the way we talk about it.

We could, for example, ask people some questions: how would you like to improve your community? What are the important things in life that should not be lost and should made easier? What do you value? These might help to get people involved, rather than resistant.

Instead, the discussion often reduced to lowering energy emissions, and roughly breaks down into three types of propositions, largely about technology (which most people don’t really understand):

1) We need to convert from fossil fuels to renewables quickly, as they can help us live within planetary boundaries at a high enough living standard;

2) Renewable energy alone will not suffice, and;

3) If we fail to do anything, our civilization is on a path to destruction.

None of this asks people what they want to work towards, apart from technology. And they cannot make the technology themselves, so this framing of the issues implies people are at the mercy of others.

The transition may not only need to reduce carbon emissions, but also strengthen communities and overcome the isolation that people increasingly suffer from. It needs to make life better, not more of what we have now…. If people do need renewables, and that seems likely, how are they going to organize this? How will they gain power over energy?

Getting people to agree on action and work together is not always easy, but it may need to begin, now to get action on other things progressing.

The need to bring people together is one reason to be skeptical of nuclear power. Up to now, the technology has required too much secrecy, thereby undermining good governance and democracy…. Communities and citizens have never made their own nuclear power.

However, this working together is not being encouraged and the wording of the Paris agreement itself shows how marginalized the focus on social benefits still is – perhaps because it suggests a “crisis of democracy” in which people want to rule their own lives with others, rather than obey the elites or retreat from demanding service from the State.

Coal and oil are bound into social formations, they are stuck in ‘Carbon Oligarchies’, where peoples’ lives are being risked to support established sources of profit. It is possible that renewables are not yet stuck in the same way, but open to being shaped by community involvement and democratic process. If so, we should encourage it.