Faith & Power Final Report March 2017
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Contents Contents Executive Summary……………………………………………………………………………………3 Introduction…………………………………………………………………………………… ……. 5 Literature review……………………………………………………………………………………… 5 Approach ………………………………………………………………………….…………………10 Results………………...………………………………………………………………………………12 Key findings ….………………………………………………………………………………………13 Recommendations….………………………………………………………………………………..14 Bibliography……..……………………………………………………………………………………15 Appendix ……..………………………………………………………………………………………16
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Executive Summary UK Power Networks are keen to develop customer insight to strengthen their relationship with customers and deliver business change. Faith & Power aims to identify messages and trusted messengers that will best resonate with culturally diverse and vulnerable customers in order to understand customer willingness to support energy efficiency through new technology such as smart meters and increase access of vulnerable customers to the priority register. Results Framing energy messages within an Islamic context and also in the context of wider cultural aspirations (such as education and an emphasis on the next generation) was well regarded and positively received from the target community. Significant results include: • Directly engaged 36 Mosques and Islamic institutions, 17 Islamic organisations and 7 non-Islamic groups through conversations, advice sessions, outreach events and discussion around energy • Reached 40,624 people, predominately from an Islamic background to promote PSR, energy efficiency and smart meters with • 19,800 contacted through announcements in Mosques, • 7,071 online though websites and social media channels • 6,725 engaging in energy events and Khutbahs in Mosques, • 6,376 being contacted through emails newsletters or leaflets • 652 people taking part in 1-1 energy advice interviews, making • 1,433 pledges that collectively could save up £35,358 annually, equivalent to 13.4 tonnes of CO2 • 193 people identified as eligible for the Priority Service Register • Created a Communications Toolkit which has been shared with an additional 100 Mosques, Islamic and non-Islamic organisations Key findings Several key findings can be drawn from our work with two Bengali and Somali Muslim groups: • Environmental awareness and concern was found to be generally low across all groups • There is high demand for energy savings tips, advice and enabling mechanism among both Bengali and Somali communities even though the reason to save energy is unclear. • Word of mouth is the most appropriate communications mechanism for both Bengali and Somali communities • Language may play a part among the Somali and Bengali communities in accessing key information and services, although friends, family and neighbours are often available to help translate • Islam encourages Muslims to ‘bond’ with each other and to take part in voluntary work to help their local community • Generally, there is low knowledge and understanding of Smart technology and PSR in these groups, however within each community we did find people who were knowledgeable about and interested in smart technology
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Recommendations • While the key messages that have been identified and developed for this work have been successful, they could be further developed and tested with other Islamic groups. There is an appetite and opportunity from the communities we worked with to build upon and embed the results and achievements of this work, in particular fostering and training more volunteer champions in the UK Power Network area. • This approach could lend itself to working with other prominent faith groups and diverse cultural communities to develop insight, segmentation and targeted messages. • It could be beneficial to explore the impact of power-cuts with those who have recently experienced them to understand how concerns match experience, particularly people on the Priority Service Register. A segmented approach looking at elderly people living alone and large families of different cultural backgrounds would be of particular interest. • The interest identified by faith groups around community energy, energy efficiency, demand reduction and smart meters, despite a lack of knowledge on the subject, should be further explored.
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1. Introduction UK Power Networks are keen to develop customer insight to strengthen their relationship with customers and deliver business change. Faith & Power aims to identify messages and trusted messengers that will best resonate with culturally diverse and vulnerable customers in order to understand customer willingness to support energy efficiency through new technology such as smart meters and increase access of vulnerable customers to the priority register. This literature review is therefore focused on energy projects, interventions and programmes that are particularly targeted towards diaspora communities with a view to utilise any findings, best practice and recommendations to inform the development of the communications campaigns as developed in the wider programme, Faith & Power.
2. Literature Review Introduction This literature review is undertaken as part of the Faith & Power project by London Sustainability Exchange (LSx) for UK Power Networks. UK Power Networks are keen to develop customer insight to strengthen their relationship with customers and deliver business change. Faith & Power aims to identify messages and trusted messengers that will best resonate with culturally diverse and vulnerable customers in order to understand customer willingness to support energy efficiency through new technology such as smart meters and increase access of vulnerable customers to the priority register. This project is aimed particularly at the Muslim population in London. This literature review is therefore focused on energy projects, interventions and programmes that are particularly targeted towards communities with a view to utilise any findings, best practice and recommendations to inform the development of the communications campaigns as developed in the wider programme ‘Faith & Power’ set in London. The Challenge: Context and Policy London’s population has been steadily increasing in the past decade, and it will keep rising in the future. Its population is expected to reach 10 million people by 2030 (MoL, 2016), further enriching one of the most diverse and multicultural urban environments in the world. Significantly, this demographic expansion will put immense pressure on all essential infrastructure needs, especially on energy ones, representing a dominant challenge for energy suppliers and providers such as UK Power Networks, local and national government. Promoting energy conservation in order to achieve a reduction in domestic electricity consumption can play a pivotal role in facing this challenge. Consequently, the Department for Environment, Food and Rural Affairs has deemed it is an imperative to understand various ways by which people can be motivated to reduce their everyday consumption (DEFRA, 2017). Promoting sustainable behaviours will be particularly important considering the current implementation of smart meters across the UK as environmental technologies play important roles in the pursuit of sustainability, but their contribution could be undermined without changes in our consumption patterns and behaviours (Peattie, 2010). The Smart meter rollout over the next decade has brought into focus the need for people to understand and manage this technology. Indeed, success for the smart meter rollout is not limited to engaging
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households and businesses in accepting and enabling the installation of a new meter. Equally important is the extent to which consumers use this technology to change their energy behaviour, thus reducing the amount of energy waste and consequently of carbon emissions (Smart Energy GB, 2016). Behavioural Change One of the most successful models of consumer behaviour ever developed is Ajzen’s theory of planned behaviour (TPB) (1991). TPB proposes that a person’s behaviour is a direct function of their intentions, which mediates the influence of attitudes, subjective norms and perceived behavioural control. TPB asserts that an individual’s given behaviour is predicted by their intention to perform that behaviour. When an individual’s behaviour is intentional, then TPB suggests that these intentions can be predicted by three primary antecedents: attitudes towards the behaviour, subjective norms and their degree of perceived behavioural control. Attitudes towards the behaviour is a personal variable reflecting a psychological tendency, or feeling, expressed by an individual towards behaviour, either favourably or unfavourably. A social norm is a socially oriented variable and represents a person’s beliefs about behaviours, based on perceptions of how other influential persons believe they should behave and their motivation to comply with such beliefs. Perceived behavioural control is an externally oriented variable and reflects how easy or difficult an individual believes it is to perform the behaviour (ibidem). Although it has been criticised for different reasons (Ajzen & Fishbein, 2005), this theory has been widely used in dozens of peer reviewed studies, and has a rich history of use in behaviour change for social and environmental causes (Harland, et al., 1999) (Abrahamse & Steg, 2011). Until recently, the vast majority of behavioral change programs, launched originally to reduce energy consumption and later on to reduce the carbon-intensity of our lifestyles, have focused on the individual. They have tried to influence behaviour via economic instruments like grants and rebates, or via education and persuasion, for example through information campaigns (Geller, et al., 2006). Despite the numerous projects, many initiatives have faltered, leading to widespread cynicism about the possibilities to change our high-energy, high-carbon behaviour patterns. Considering the remaining cost-effective potential to reduce CO2 emissions (UrgeVorsatz & Novikova, 2008), especially through energy efficiency and energy conservation, the success of behavioural change programmes appeared rather modest. Attention has been then diverted to community-based initiatives. Elizabeth Shove (2003) believes that there is evidence that routine consumption is controlled to a large extent by social norms and is profoundly shaped by shared cultural and economic factors. Similarly, Owens (2008) states that by taking into account the physical, social and cultural contexts that shapes and constrains people’s choices it could be possible to modify individuals’ attitudes towards sustainability. This concept was further developed by Ghemawat and Reiche (2011), recognising that shared cultural values creates preferences or priorities for specific behaviours over others. Consequently, energy-related behaviours are shaped by socially shared conventions and sociotechnical infrastructures that are largely beyond individual control, as Heiskanen et al. (2010) argued. In their opinion, energy conservation programmes have suffered from an overly individualistic focus, assuming that individuals fully control their behaviour and make decisions in isolation (ibidem). Consequently, communities started to be considered key elements in the removal some of the barriers to low-carbon lifestyles and technologies (Balta-Ozkan, et al., 2013), significantly increasing the chances to adopt a more sustainable conduct (Shove, 2003).
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Power of the Community Several studies have clearly confirmed that community-based initiatives can effectively deliver significant results in behaviour change as people are much more likely to respond to information from their friends, family, religious groups or other trusted networks. Smart meters, for example, can be most effective when used in parallel with other interventions, such as community engagement and education (AECOM, 2011). In their evaluation of the UK community-based initiative Green Street, Fisher and Irvine (2010) noted that 50% of the energy savings produced by the scheme were attributable to successful behaviour change. A recent study from the European Environmental Agency has further confirmed this dynamic, acknowledging that community-based initiatives targeting individuals’ behaviour can improve energy saving rates by 5-20% (EEA, 2013). Such initiatives could lead to long-term behaviour change because they facilitate the introduction of new, pro-environmental social norms, and because within these programmes, participants benefit from a relevant frame of reference for their behaviour (ibidem). Personal and community social networks can therefore significantly influence values and behaviours of individuals, as LSx has also demonstrated. The social gravity existing within communities of interest can increase the desirability of lower carbon lifestyles and establish new social norms. Most importantly, faith institutions and family groupings provide a powerful route to effective engagement as the values they hold are often shared among their participants (LSx, 2016). One prominent example of energy and faith work is the Groundwork SPIRIT project funded by the EU’s Intelligent Energy Programme, which through 4,714 energy advice sessions reached a total of 5,448 households. One of its key findings is that working with volunteers and within a faith community framework generated broadened participation and increased the depth of the engagement. For instance, the project guidance provided training to enable the programme teams to engage with citizens in their own homes, thus fostering a deeper engagement with these individuals, in the comfort of their own homes. Approximately 8% of the advised households were interviewed in the months after their initial SPIRIT advice session in order to assess whether their pledges had been kept. On average, 83% of all behaviour change pledges (space heating, hot water and electric appliances) were reported by interviewed households to be either fully or partly fulfilled (Groundwork London, 2017). The community and faith-based approach effectively responded to the need of engaging hardto-reach communities, which is a pivotal element for the correct implementation of major national programmes such as the smart meter rollout, and it also gave a significant contribution to the research on some of the communication challenges faced in the installation of heating systems (Shipworth, 2008). Fuel Poverty and the Last Mile Despite the UK undertaking major efforts in tackling climate change, one of the main issues for both government and utility service providers remains the last mile of energy consumption: our homes. This is particularly true among BME household. It has been reported that one in five households in London finds it difficult to keep warm at home, and yet between 2012 and 2015, the number of homes receiving energy efficiency help fell by 76% (ACE, 2016), while the numbers of fuel poor households across England equal approximately 10% of all homes (DECC, 2014). For the low carbon house to become a realistic option and a voluntary choice of the majority, generating behaviour change is pivotal. Crucially, the concept of home holds great
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significance among religious diaspora communities (Bonnerjee, et al., 2012). McMillan (2009) clearly highlights how diaspora communities interpret the spatial characteristics of the home, reflecting their cultural and value context to respond to the feelings of displacement, exile and alienation. Engaging diaspora communities is a core challenge facing London and other major, culturally diverse European cities, as local authorities are implementing smart city technologies and schemes that enable both resource efficiency and customer engagement but requires citizens’ awareness and behaviour change to be most effective. These groups are usually the hardest ones to reach (Taylor, et al., 2014), less aware of technology advancements and environmental issues and the most affected by energy poverty (LSx, 2016). Conclusion As our society grows richer in cultural diversity, reaching out to the various groups comprising it is becoming more challenging. Engaging diaspora communities is fundamental. This significant fraction of the society is often most affected by energy poverty and less aware of the actions that can be taken to address it. Getting in touch with such groups will also prove to be fundamental in promoting energy conservation in order to reduce domestic electricity consumption, a pivotal step towards a low carbon future. As several studies have demonstrated, community-based initiatives can effectively deliver important results in behaviour change as people are more likely to respond to information and inputs coming from their friends, family members and trusted networks. In fact, individuals are more prone to change their behaviours when the community he or she lives in adopts new sets of social norms which the individuals will conform to. The Faith & Power project will contribute greatly to the research on community-based behavioural change identifying new effective ways to reach out to culturally diverse and vulnerable energy users. This will not only improve energy providers’ understanding of their consumer base, but it will also facilitate the adoption and deployment of technologies that require user engagement such as Smart meters. In addition to this literature review, Box 1 provides a summary of LSx’s work with faith communities
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Box 1 LSx work with faith communities LSx have worked with London’s diverse cultural and faith groups to promote sustainable lifestyles alongside religious practices, observances and values for over 10 years. Through this work we have identified the following guidelines for successfully engaging diverse faith groups: Trust is important - People are much more likely to respond to information from their friends, family, religious group or other trusted networks Values are an important driver to motivate people of faith Religious leaders can help provide the link between sustainable practices and religious teachings Link in with existing activities – activities should work alongside existing activities and events within the place of worship to ensure maximum outreach The religious leader is instrumental to the success of any campaign run with religious groups. Remove barriers to information – provide cultural-appropriate material and resources Our work with faith groups over the last 10 years has: Involved more than 50 faith groups Trained 2,000 champions Reached over 2 million people of faith Estimated savings of £4million Saved over 50,000 tonnes of CO2 From our work, the following exemplar projects are noteworthy: Faith & Water (2014) was an award-winning collaborative project between Thames Water, University College London and LSx which engaged Londoners from the five leadings faith groups, to understand cultural and religious practices, use and the significance of water in order to develop targeted social marketing campaigns. Target behaviours were identified and water savings campaigns were co-designed with communities that would resonate with people of faith or from similar cultural backgrounds. ‘Working with LSx has enhanced our customer insight, improving our
understanding of everyday household water use and awareness across a diverse range of faith and cultural backgrounds.’ –Representative from Thames Water
Hinduism and H20 (2006-8) focused on ‘faith and fun’ to engage the Hindu community in the efficient usage of water and to promote water conservation. 5 champions engaged 1,000 households in water saving behaviours, and reached more than 3,000 members of the wider community. This work was presented to the National Water Conservation Group ‘It is a very good idea to have these talks on Hinduism and nature because it is
fundamental to what we believe. Conservation and preservation is the core of our lives and every Hindu has this duty to respect nature . ‘
– Participant, Hinduism & H20
Fit2Drink (2011) was a pilot campaign aimed at promoting tap instead of bottled water to East London’s Muslim community. Delivered by LSx, the Muslim Women’s Collective, MADE in Europe and the East London Mosque, the project encouraged behaviour change through a peer-to-peer social marketing campaign. A Friday Kutbah (sermon) created by IFEES was used to reach more than 4,500 people to secure pledges and share faith-based messages to consume water sustainably. Festivals, social media and a TV appearance helped create wider awareness. “We bring down water from the sky for you to drink—you do not control its sources” Qur'an15:22.
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3. Approach The project can be seen as working in four (over-lapping and non-sequential) phases: 1) Focus groups London Sustainability Exchange (LSx) conducted four focus groups with Bengali (7 men and 6 women) and Somali (10 men and 10 women) Muslims. Focus Groups were set up by community partners Somali Enfield Association (SECCA) and the Islamic Foundation for Ecology and Environmental Science, the Muslim Women’s Collective and with an Imam from Madani Girls School and were run with gender specific moderators. 2) Analysis & message development – development of the communications toolkit. Findings and messages were analysed over three internal meetings, one of which was supported by community Champions from Somali Enfield Association (SECCA) and the Islamic Foundation for Ecology and Environmental Science. A Communications Toolkit was created and presented to Energy Champions of the Big Energy Saving Network (a Department for Business, Energy and Industrial Strategy initiative) – see box 2. The communications toolkit can be found in the appendix in its entirety. 3) Outreach Customer outreach occurred alongside the Big Energy Saving Network and the Smart Energy GB outreach for four Islamic Energy Champions. Targeted towards the Islamic population, outreach activities sought to: Increase awareness of opportunities to increase energy efficiency in the home Increase awareness of what to do in a power cut and preparedness to take action Greater awareness of support available to vulnerable people to increase their resilience to power cuts such as the UK Power Networks Priority Services Register and how to get on it This took the form of four Energy events at Mosques, frontline worker training and 1-1 advice sessions. Content and materials developed in phase 2 informed the creation of leaflets, champion scripts and key messages that used in this phase, 4) Wider dissemination The final stage of the project involved disseminating the Communications Toolkit to Mosques and Islamic and non-Islamic organisations more widely.
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Box 2. Faith & Power: Promoting energy support and Priority Services in Faith Communities UK Power Networks 237 Southwark Bridge Rd, London SE1 6NP 23rd January 2017 11 people attended the seminar, representing eight different organisations: Citizens Advice Groundwork London IFEES-EcoIslam MADE in Europe Jamaats of Khoja Council for European Shia Muslim communities Terrence Higgins Trust Enfield Somali Association University College London Participants cited the following expectations of the workshop, all of which were met on the day (barring one, partially-met): Networking opportunities and discussion The following outcomes were recorded from the evaluation forms: and their organisations. Participants reported that the information presented would be useful in: o Informing their BESN project o Informing Green Doctors project (Groundwork) o Improving their outreach costumers, to provide more information about PSR o Informing internal & external presentations, workshops and training All participants reported some level of new learning as a consequence of the sessions 5 out of 7 participants want to find out more about UK Power Networks.
With practically my entire client group coming from homes with low income and experiencing barriers to accessing information, this was of particular use. In addition, with them listening to a translated version of your presentation in Sylhetti (Bengali dialect), they were fully able to appreciate and use the information that you provided. - Women’s Project Co-ordinator, St. Hilda’s Community Centre
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4. Results Over the course of this project, we: •
•
•
Directly engaged 36 Mosques and Islamic institutions, 17 Islamic organisations and 7 non-Islamic groups through conversations, advice sessions, outreach events and discussion around energy Reached 40,624 people, predominately from an Islamic background to promote PSR, energy efficiency and smart meters with • 19,800 contacted through announcements in Mosques, • 7,071 online though websites and social media channels • 6,725 engaging in energy events and Khutbahs in Mosques, • 6,376 being contacted through emails newsletters or leaflets • 652 people taking part in 1-1 energy advice interviews, making • 1,433 pledges that collectively could save up £35,358 annually, equivalent to 13.4 tonnes of CO2 • 193 people identified as eligible for the Priority Service Register Created a Communications Toolkit which has been shared with an additional 100 Mosques, Islamic and non-Islamic organisations
Framing energy messages within an Islamic context and also in the context of wider cultural aspirations (such as education and an emphasis on the next generation) was well regarded and positively received from the target community. One community member described it as ‘ very, very clever’ and explained how framing the outreach around Islamic values was very powerful. Messages were created in collaboration with our champions’ partners and Islamic volunteers over four sessions. LSx are still exploring several options for wider dissemination of the Toolkit, including the Voice of Islam radio, British Muslim TV and the Islam channel. While we have collected and included endorsements from some of the users and beneficiaries of the toolkit, it would good to gather feedback from high profile or influential Islamic thought leaders.
“As a religious person, a religious approach is a ‘soft corner’; it will infect people like a bullet. If you come and tell me ‘don’t waste’ I know I [shouldn’t] waste but if you bring this thing in a clever, clever way, like in religious way, people think about it, like ‘Oh, I shouldn’t do that because if I do that I will get this punishment, what [does] Allah say, what [does] God say’ people will be encouraged”
‘’I am positively surprised that UK Power Networks is trying to
understand better its customer base, and to reach specifically religious communities.” - Makbul Rahim, Council for European Jamaats of Khoja Shia Muslim Communities, London
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5. Key Findings While significant cultural difference existing between the Bengali and Somali Muslim groups, the following findings can be drawn from this work:
Environmental awareness and concern was found to be generally low across all groups o Female Bengali participants demonstrated greater environmental awareness than Somali female participants o Conversely, Somali men demonstrated a greater understanding, awareness and concern of environmental issues than Bengali men There is high demand for energy savings tips, advice and enabling mechanisms among both Bengali and Somali communities even through the reason to save energy is unclear. o Waste is seen as sinful in Islam, reminding people of their duty was seen as a ‘clever way’ to help people save energy and be better Muslims o Money appears to be an important driver Word of mouth is the most appropriate communications mechanism for both Bengali and Somali communities o Community leaders, teachers and Mosque leaders, including Imams, were identified as key thought leaders in the community and best placed to give advice on energy saving. o Traditional marketing mechanisms and messages do not reach this group, the Somali women especially Language may play a part among the Somali and Bengali participants in accessing key information and services, although friends, family and neighbours are often available to help translate o Reading comprehension (either English, Arabic or Somali) is particularly low among the Somali community o It was noted that the best time to talk to Somali women is during the day, calls after 6pm are not convenient for the community, “that’s family time” Islam encourages Muslims to ‘bond’ with each other and to take part in voluntary work to help their local community o There is a strong desire and duty to help others amongst men. For women, these acts appear to be more informal and social o Voluntary peer-to-peer outreach was identified as an appropriate mechanism to assist vulnerable people and inform them about the PSR Generally, there is low knowledge and understanding of Smart technology and PSR in these groups, however within each community we did find people who were knowledgeable about and interested in smart technology o Smart technology was generally seen as a useful and welcome way to save energy and money amongst the participants o PSR was welcomed by the groups, a handful of relatives and neighbours who could benefit were identified, “while this isn’t appropriate for me, I know someone who could benefit“ o The Bengali men and women were much more ‘tech-savvy’ than their Somalia counterparts
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6. Recommendations A number or recommendations for further research have been identified through the course of this work.
While the key messages that have been identified and developed for this work have been successful, they could be further developed and tested with other Islamic groups. There is an appetite and opportunity from the communities we worked with to build upon and embed the results and achievements of this work, in particular fostering and training more volunteer champions in the UK Power Network area. This approach could lend itself to working with other prominent faith groups and diverse cultural communities to develop insight, segmentation and targeted messages. It could be beneficial to explore the impact of power-cuts with those who have recently experienced them to understand how concerns match experience, particularly people on the Priority Service Register. A segmented approach looking at elderly people living alone and large families of different cultural backgrounds would be of particular interest. The interest identified by faith groups around community energy, energy efficiency, demand reduction and smart meters, despite a lack of knowledge on the subject, should be further explored.
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7. Bibliography ACE, 2016. Home energy efficiency 2010-2020, London: s.n. AECOM, 2011. Energy Demand Research Project: Final Analysis. s.l.:Ofgem. Balta-Ozkan, N., Davidson, R., Bicket, M. & Whitmarsh, L., 2013. Social barriers to the adoption of smart homes. Energy Policy, Volume 63, pp. 363-374. Bonnerjee, J., Blunt, A., McIlwaine, C. & Pereira, C., 2012. Connected Communities: Diaspora and Transnaionality, London: Queen Mary University of London. DECC, 2014. Annual Fuel Poverty Statistics Report, London: s.n. DEFRA, 2017. A Framework for Pro-Environmental Behaviours, London: s.n. EEA, 2013. Achieving energy efficiency through behaviour change: what does it take?, Bruxelles: EEA. Fisher, J. & Irvine, K., 2010. Reducing household energy use and carbon emissions: the potential for promoting significant and durable changes through group participation. Leicester: Paper presented at the IESD PhD Conference: Energy and Sustainable Development. Geller, H. et al., 2006. Policies for increasing energy efficiency: Thirty years of experience in OECD countries.. Energy Policy, Volume 34, pp. 556-773. Ghemawat, P. & Reiche, S., 2011. National Cultural Differences and Multinational Business, s.l.: Globalisation Note Series, Harvard. Heiskanen, E. et al., 2010. Low-carbon communities as a context for individual behavioural change. Energy Policy, 38(12), pp. 7586-7595. LSx, 2016. Building Resilience. [Online] Available at: http://www.lsx.org.uk/whatwedo/behaviourchange_page2554.aspx [Accessed 13 January 2017]. McMillan, M., 2009. The Front Room - Migrant Aesthetics in the Home. s.l.:Black Dog Publishing. MoL, 2016. Population projections. [Online] Available at: https://www.london.gov.uk/what-we-do/research-and-analysis/people-andcommunities/population-projections [Accessed 17 01 2017]. Peattie, K., 2010. Green consumption: Behaviour and Norms. Annual Review of Environment and Resources, Volume 35. Shipworth, M., 2008. Central heating: an energy efficient technology scripting energy inefficient behaviour. Rotterdam, The Society for Social Studies of Science (4S) and the European Association for the Study of Science and Technology (EASST). Shove, E., 2003. Converging conventions of comfort, cleanliness and convenience. Journal of Consumer Policy, 26(4), pp. 395 - 418. Smart Energy GB, 2016. A Smart Route to Change, London: s.n. Taylor, L. et al., 2014. Mapping Diasporas in the European Union and the United States, s.l.: Rand Corporation. Urge-Vorsatz, D. & Novikova, A., 2008. Potentials and costs of carbon dioxide mitigation in the world` s buildings.. Energy Policy, Volume 36, pp. 642-661.
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8. Appendix Leaflet produced for the project:
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