Sustainable Development for Scotland:
Ritual, or Rite and Right?
Keynote address by Alastair McIntosh,
Centre for Human Ecology
for the Workers' Educational Association (Fife), 1-11-97
"By 1996, most local authorities in each
country should have undertaken a consultative process with their populations and
achieved a consensus on "a local Agenda 21" for the community...
Through consultation and consensus-building, local authorities would learn from
citizens and from local, civic, community, business and industrial organisations
and acquire the information needed for formulating the best strategies." -
Local Agenda 21, Chapter 28, Earth Summit '92, p. 200.
So ... a year after it's all meant to have
happened, do we feel we have just been part of somebody else's ritual of
consultation, but without the informed and effective participation necessary for
true consensus? Or are we in Scotland, especially after the momentous vote of
11th September, now entering a new rite of passage towards sustainable
development? And if so, do we have the courage, the tools of empowerment and
sensitive wisdom of heart, head and hand to ensure that our own culturally
appropriate definition of "development" is set on a sustainable path
as a right of all those living in Scotland today, and for our children's
children's children?
Let me take these three - ritual, rite and right -
one by one. For most of the world's governments that signed up to the United
Nations Conference on Environment and Development at Rio in 1992, being there
was a matter of just going through the ritual. This is clear not just from the
reluctance of some heads of state to attend and the puny resources put into
follow-through, but from the contradictions in Agenda 21 itself. On the one hand
it speaks the language of peace, ecology, and putting people first. Principle 1
of the Rio Declaration, for instance, says, "Human beings are at the centre
of concerns for sustainable development. They are entitled to a healthy and
productive life in harmony with nature." But Principle 12 makes clear that
this will be on a playing field laid out by an advanced capitalist global
economy based on competition, deregulation and mere "self-regulation"
(p. 204), together with a business-as-usual aspiration towards "economic
growth". Alternative thinking, such as that of the Government of Bhutan
which replaces the idea of GNP (gross national product) in its national
development plan with GNH (gross national happiness), is outwith the economic
mindset of what the compromises at Rio could provide. So is recognition that
unending growth, and growth without the guiding hand of governance are, in
medical terms, what we call "cancer" and "deformity".
On the matter of ritual, then, I want to suggest
that in Scotland we must insist on pushing its limits and enlarging the concepts
of Rio. Let's work with the handles that Agenda 21 does offer us. Fife local
authority officials have actually been exemplary in this regard. But lets push
the ritual into becoming a rite of passage. We are shaping a renewed nation for
ourselves in Scotland today. So let us ask: what will do honour to the land that
holds the spirit of our ancestors? What will communicate nature consciousness
into a resurgence of those qualities of human nature where, no longer, might
such bards as Burns be forced to lament, "I'm truly sorry man's dominion/
Has broken Nature's social union"? And what will communicate a rich and
enriching social conscience, so that like Hugh MacDiarmid reflecting on a
woman's suffering in a slum, we can proclaim of one another, doing so as a
matter of national policy, "And I am concerned with the blossom."
And so to right. Scotland's parliament is emerging
from a claim of right; a claim rooted deep in our pre-Christian, bardic and
Christian principles of social and ecological justice with the added dimension,
thank goodness, of gender justice. (Not having women's voices made explicit is
maybe where our forebears went most wrong.) Sustainability, according to Mrs
Brundtland's UN commission, is about developing "without compromising the
ability of future generations to meet their own needs". That's obvious
enough. But what is "development"? This is where we must be most
careful, for it is not just about economic development. Indeed, far too often
economy expects to be served by community, rather than the other way round as
any human-centred development ought to be. The word, "development",
derives from the Old French, de, meaning to undo something, and voloper, to fold
up or envelop - as in our word, "envelope". We use the word
"development" properly in medicine when we speak of "foetal
development" - the development of a new child, in right relationship and
balance with the environment of the womb that holds it. Development is therefore
about unfolding what it means to be most fully and authentically human. It means
to recognise each woman, child and man as having human potential. It is to make
a society where the purpose of being family, community, nation and world are to
ensure that each person can take up the right to achieve their fullest
humanisation for what it is, for all it is, and for all we are and might yet
become.
It is no good attempting this in ways that take
away from what future generations should inherit of the Earth. Thus our
development must be sustainable. Like many native peoples and the ancient
Chinese, I think we should plan on a seven generation time horizon. That's not
too short, but neither is it so long as to be crazy. We should look to the past
and see what we can learn from and appreciate of what we have inherited since
our great, great, great, great grandparents' time. That's only about 150 years.
It's the same as the age of a mature oak tree. And we should plan a similar
distance ahead. For instance, if I might use the oak tree as just one example of
nature's providence ... when we cut that oak which our ancestors planted and use
it to floor the house, it should be built well enough to last until the acorn we
sow tomorrow is harvested by our children another seven generations down the
line. And if we need to use one oak tree each year, then we must plant and care
for one acorn each year in a forest that contains 150 trees.
There's sustainable development for you in a
nutshell ... but with just one proviso. It is that we don't forget also to dance
around the oak tree, and sing as we share love under its shade, and tell our
children stories at night round the hearth fuelled warm by the old oak floor now
chopped to firewood. For these stories will graft our lives to the taproot of
ancient culture. They will richly tell us in who we are, where we are, what we
are, why we are and how to be. In Scottish tradition, where fostership can be
more important than blood lineage, they will remind us too of how to kindle both
shared and diverse identity as a people of rainbow hue and origin. They will
remind that we belong to Scotland inasmuch as we are willing to cherish and be
cherished by this ancient land and its timeless peoples. We will re-learn, or
learn perhaps for the first time, the meaning of deepest respect or reverence
for place and one-another. And then we shall be worthy of rising again to be a
nation that stands steadfast like the king of trees. Then we shall have become
like the leaping salmon, and the hind in calf, or the oak with roots deep in the
ground. And this is nothing newfangled out of Rio that I'm suggesting here. This
is our own deep culture, the culture of a people who in rising to the turning
point of history know how to embrace the heart as well as the head; a people
whose bards listen for the movement of the Spirit with one ear to the turf of
the hollow hill, and the other, to Heaven. It is the Scotland that Burns in 1792
likened to the oak. Rabbie Burns, who here addresses us as women and men alike -
he would have had it no other way - with that surprisingly right-on use of the
word, "man", and asks:
Heard ye o the tree o France
I watna what's the name o't;
Around it a' the patriots dance,
Weel Europe kens the fame o't.
It stands where ance the Bastille stood,
A prison built by kings, man,
When superstition's hellish brood
Kept France in leading strings, man.
And Burns' "tree o France" is, of course,
as the title indicates, The Tree of Liberty. And as we move ahead after our own
bloodless "French Revolution" of September 11th this year, Burns
reminds us that nothing less than the union of social and ecological justice is
our own ancient understanding of "sustainable development". Let me
close with his eighteenth century words as an agenda for an Agenda 21 of the
21st century, and trust that this conference might today find favour to honour
them:
Let Britain boast her hardy oak,
Her poplar and her pine, man,
Auld Britain ance could crack her joke,
And o'er her neighbours shine, man.
But seek the forest round and round,
And soon 'twill be agreed, man,
That sic a tree can not be found,
Twixt London and the Tweed, man.
Without this tree, alake this life
Is but a vale o woe, man;
A scene o sorrow mixed wi strife,
Nae real joys we know, man.
We labour soon, we labour late,
To feed the titled knave, man;
And a' the comfort we're to get
Is that ayont the grave, man.
Wi plenty o sic trees, I trow,
The warld would live in peace, man;
The sword would help to mak a plough,
The din o war wad cease, man.
Like brethren in a common cause,
We'd on each other smile, man;
And equal rights and equal laws
Wad gladden every isle, man.
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02/04/21
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