Sunday 27th July 2025
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The Damaging Effects of Mild, Persistent Sexism and Why it’s so Hard to Talk About

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Cw: Sexual Assault/Sexual harassment 

I’m in my last few months of four years at Oxford.  I have much to fondly remember, but in this piece, I’m going to comment on one of the less pleasant aspects of my time here.  I am going to tell you about my own experience of insidious, persistent, mild sexism, and the damaging effect that it has had on me and some of my female friends. I want to discuss why I think this issue does not always receive the attention it deserves.

In bringing light to this mild and persistent form of sexism, my intention is not to downplay the experience of those who have been the victim of more extreme incidents of sexual abuse or harassment. I understand that as a white, cis, able-bodied, educated woman, I have many privileges not afforded to people who identify otherwise.  The experiences of these other groups remain at the forefront of feminism.  To them I simply want to add my voice, to share the effects of the kind of sexism that I and my friends have experienced.

In a kitchen setting, a female friend dropped her knife as she was preparing her lunch.  A man remarked that she will make a bad housewife.

Another time, one man sat with his girlfriend.  He and another man began to discuss how good she was at cleaning up his room for him – whilst the girlfriend sat right there.  The other man goes on to ask where he can “get one like that.”  The boyfriend jokingly replied, “oh they’re pretty cheap.”

One friend told me about a time that she was wearing a skirt, and a male friend commented on its short length.  She now sometimes feels insecure about her appearance – “I find myself wondering if my jeans are too tight, or if my top is too revealing.  I then often end up changing into something looser, baggier, less revealing.”

In a discussion about our sex lives, the women who had slept with multiple men were described as “hoes,” whilst the man who used this term confidently explained that, even though he has slept with multiple women, derogatory terms cannot be applied to him: “it doesn’t count because I’m a guy.”  This warped logic is common.

A rape scene came up when a group of us were watching a movie together.  My female friend and I were sombre, hit by the emotional distress and trauma embedded in the scene. However, the men began to laugh.  We called them out on this, and they replied with a half-hearted excuse about how the man’s face looked funny as he raped the girl.  We were appalled by their mismatched emotional response to the scene.

I have witnessed some men joking around by making moaning sounds to one another, artificially raising the pitch of their voice to imitate how some woman sound when having sex.  While on the surface this seems reasonably innocent, their imitations mock and belittle the sexual experience of women, turning female pleasure into a cheap joke.

I have a reason for describing incidents that are very personal, rather than making broad remarks about sexism in society.  Most of us know that gender inequality is an issue.  We know that the gender pay gap exists, and that women as a whole experience sexism.  However, I have come to believe that it is very hard, as a woman, to admit when oneself is personally experiencing, and being affected by, sexism.  I myself have found it hard to admit.

For me, the moment of realisation came after a week of unusually frequent sexist comments.  I went to the library to get some work done, and instead ended up crying in the library bathroom.  My distress was due to a feeling of deeply unsettling disdain for my own womanhood; I remember sitting there and thinking, “I wish I wasn’t a woman.”  I was internalising sexist attitudes towards my gender, doubting my own worth and feeling less than human.  It was horrible, and it was only at this moment that I was forced to confront these feelings.  My tears almost came as a surprise to me; it took the appearance of this physical manifestation of my distress to make me realise that the distress existed at all.

If a woman is not lucky enough to have a crisis like I did, sexist remarks can go on affecting her without her being cognisant of it.  The subtle psychological consequences that sexism can impart on a woman’s identity can be explored though the concept of the “looking-glass self,” which was introduced by the American sociologist Charles Cooley in 1902.  This term describes the tendency for an individual to understand themselves through the perceptions that they believe others to have of them.  An individual’s identity, actions, and behaviours can be strongly influenced by how they think others perceive them.

Sexist remarks often demonstrate, implicitly or explicitly, that men think of women as less capable, less deserving, and unworthy of respect or consideration.  Women internalise this, and this can affect their self-worth and their confidence in their own abilities.

Since becoming keenly aware of this in the library bathroom, I now actively take steps to acknowledge how I think these men see me, and attempt to stop myself internalising those perceptions.  It seems that the effect of the looking-glass self is strongest when you are not aware of it.  Being aware of the effect, one can filter things out.  But this is not easy, and even being aware of it is not a guarantee of success.  Life is busy, and most of us don’t have the time or energy to constantly second-guess how we perceive others to view us.

Though I eventually felt grateful to have had my library bathroom crisis, the question remained as to why I had not previously noticed the effect of mild sexism on my mental state.  In the quest to understand why, I found valuable insight in a 1984 paper by social psychologist Faye Crosby titled “The Denial of Personal Discrimination.”

Crosby asked participants three questions; “Do you currently receive the benefits from your job that you deserve to receive?”, “Are you at present the victim of sex discrimination?”, and “Are women discriminated against?”  Her results were fascinating – the women who took the survey overwhelmingly responded by saying they did receive the benefits from their job that they deserved, and that they were not a victim of sex discrimination.   However, they agreed that women on the whole are discriminated against.  The collective logic is flawed – if no individual is discriminated against, how can women as a whole be disadvantaged?

Crosby is looking at women’s attitudes to workplace discrimination, which manifests, for example, in the form of a gender pay gap and women being passed over for promotion.  I believe the same phenomenon exists in the way many women view mild sexist incidents and the psychological effects of these.  A woman knows that that sexism occurs, out there, to other women, and it affects them.  But it doesn’t affect her.  I can identify four reasons for this personal denial of the effects of sexism on oneself.

With mild and persistent sexism, it does seem, at first glance, hard to justify a strong reaction.  More extreme incidents of sexual abuse are intensely negative experiences that occur in a short space of time, and so a proportionate reaction of intense outrage is warranted.  When the sexist behaviours are mild but occur over a long period of time, the effect can also be damaging and yet an intense angry reaction is easily dismissed as an over-reaction.  It may look disproportionate when compared to one individual mild sexist incident, but when you consider the build-up over many months and years, a strong response is entirely reasonable.

Mildly sexist attitudes can also perpetuate rape culture and normalise more serious incidents of sexual abuse.  One of my friends was sexually assaulted, and she told some male friends about her experience.  Their immediate response was to joke about it and tell her that she had been “asking for it.” This deeply affected the way she viewed the incident, and it was not until much later that she realised what happened to her was not acceptable.  She had internalized what those men said, to the point that she felt it probably wasn’t “a big deal.”  She says, “after talking to other people about it now, I feel sick to think that I blamed what happened on myself – and even sicker to think that some of my friends do not think that what my assaulter did was in any way serious.”

The second reason that mild, persistent sexism is hard to discuss is highlighted in Crosby’s work.  She states, “Elementary politeness makes it difficult to portray one’s own suffering, while group loyalty demands a sensitivity to the plight of one’s group.  Our society ill tolerates complaints, especially if one appears unready to change or leave the offending situation.”

This chimes with my experience when talking to others about the issue.  Others will agree that these experiences are awful, but then the advice tends to imply that the responsibility to ‘fix’ the situation falls to us women.  Generally, we are told to move away and spend less time with the men in question.

Certainly, it would be much easier for women to avoid men who make these comments.  But this simply does not address the problem.  The men I have heard sexist remarks from are intelligent Oxford students, who will go on to take up important roles at influential companies.  They will carry their sexist attitudes with them into their career, perpetuating gender inequality.  They will make the women they work with feel less capable, make them question their abilities, and make them believe that they don’t really deserve that next promotion.  By avoiding confrontations, we are simply kicking the can down the road, leaving the problem for other women to deal with.  And the women who are with them at work, as their colleagues, employers, and employees, will not have the option of simply avoiding them.

Blame aversion is a third reason that may be behind women’s avoidance of acknowledging sexism.  It is uncomfortable to call out individuals.  This is again drawn from Crosby’s work; she states, “people experience discomfort in confronting their own victimization, because individual cases of suffering seem to call, psychologically, for individual villains.”  There is a need to lay blame on one person.  In cases of outright sexual abuse, this is easy.  In the case of insidious, persistent, long-term sexism, one woman may have faced sexist remarks from a wide range of people. The perpetrators may even be regarded as friends, people who are perfectly reasonable and decent most of the time.  It is uncomfortable to state they are guilty of bad behaviour.

Lastly, many men do not make throw-away sexist comments maliciously and are often unaware of the damaging effects.  Other people, and the men themselves, can easily dismiss the behaviour as ‘immaturity,’ especially when the remarks come from men in their early 20s.  This term is deeply misleading, as it acts as a veil over the true harm caused by their behaviour.  Dismissing these actions as “immature” implies a lesser seriousness and also less responsibility on their part – “it’s just because they are young men, don’t worry, they will grow out of it.”  This approach entirely belittles the fact that their actions are deeply problematic; being sexist and objectifying woman is not a ‘natural’ part of being a young man.

Clearly, we can see there are many barriers that obstruct open discussion about the effect of casual sexist remarks on the individual.  It feels difficult to justify anger in comparison to incidents of extreme sexual abuse, it would be easier to just avoid the men making these comments, women do not want to place blame on the men in their lives, and it is all easily dismissed as immaturity.  I have fallen into all four of these traps in the past.  But if no one calls out their behaviour, men will never understand the true extent of the damage caused.

In the past, a female friend and I have attempted to directly talk to male friends about how their sexist remarks affect us.  We hoped that a frank, face-to-face discussion would make them understand why we were upset and would make them want to change.  I was sorely disappointed by the response; it was along the lines of, “we will try to stop talking like this in front of you, but we are still going to talk like this when you are not around, because it’s just our style of humour.”  They regretted upsetting us, and they wanted to avoid that in future, but there was a lack of understanding of the underlying issue. There was a lack of willingness to try to understand.  I was left feeling that if only I could explain myself better, and present a more full-bodied argument, then maybe they would understand.  These are intelligent Oxford students, after all.  This piece is the manifestation of ‘explaining myself better.’

This brings us to the question of what to do next.  There is a perfect storm of factors at play here.  Mild, persistent sexism is harmful and damaging, as women internalise these remarks and it affects the way they view themselves.  But women are often reluctant to disclose how sexism affects them personally, or are oblivious to it entirely.  The men themselves are unaware of the harm they are causing, or are unwilling to confront the issue.

When women do speak up, as I am doing here, it can be easy to fall into the trap of intense, unproductive anger.  Indeed, I first wrote this piece in a flurry of anger when the scale of the injustice first became apparent to me.  The first draft was a far more scathing attack on those that I know to exhibit this type of sexism.  But unrestrained anger does not always lead to productive solutions.

It feels somehow irresponsible to identify problems without offering concrete solutions, but I will be upfront and state that I do not know the answer.  Looking to others for inspiration, I stumbled upon the Everyday Sexism Project set up in 2012 by Laura Bates.  This consists of a blog where women can anonymously post stories of sexist incidents.  More recently, the Everyone’s Invited Project, following a similar blog format, has highlighted the prevalence of the issue specifically at schools.  These efforts feel like a step in the right direction.  They normalise the reporting of mild incidents of sexism and do not ask the woman to lay blame on a specific individual.

However, as the feminist writer Germaine Greer bluntly states, “simply coughing up outrage into a blog will get us nowhere.”  These blogs may be preaching to the choir; the people reading them will overwhelmingly already sympathise with the movement.   I highly doubt you will find a sexist man scrolling through the Everyday Sexism blog in his leisure time, having a sudden epiphany and vowing to reform himself.

Maybe I too am guilty of the same charge.  Will any sexist man pay attention to this piece of writing?  Perhaps not.

At a local and personal level however, the beginnings of one solution can be found in the university community we live in.  Out in the big, wide world, structures aren’t necessarily in place to collectively think about the issue of mild and insidious sexism.  Within the university, however, we already have a framework for informing new students of the values that they are expected to uphold.  In Freshers’ week, at my college, we attend workshops on sexual consent.  Perhaps these could be extended to discuss insidious forms of sexism.  Additionally, repeating these workshops for students as they progress through their university careers would be a straightforward way of ensuring these conversations are ongoing.  Freshers’ week was a long time ago for many of us.

For men reading this, think of the structures you exist in and pause to consider the effect of sexist behaviour that you are witness to. Ask the women in your life how they feel about the issue. For women reading this, ask yourself if you have properly acknowledged how sexism affects you. Listen to that quiet voice deep down that knows what is wrong, and don’t be afraid to let it get louder.

Image Credit: Tejvan Pettinger/CC BY 2.0

Hertford to build new sustainable graduate centre

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Hertford College has announced plans for a new graduate centre, with a specifically environmentally sustainable design in mind. With the partnership of the John Porter Charitable Foundation, the College will move forward with plans for a centre of “living, working and social spaces” in the centre of Oxford. The new project, set to be placed between Winchester and Banbury Roads will address both student and environmental needs.

The centre will be one of the next steps of ‘Hertford 2030’ – a series of objectives including expanding access to the College, provisions for students, and a plan to reach carbon net-zero by 2030 that was announced back in May. A report from the Conference of Colleges in May found that 95% of colleges have made energy-saving initiatives, with Hertford, for example, being one of 21 colleges to implement insulation and draught-proofing and one of 30 to implement Led lighting. 

Hertford’s official announcement came after the University released its own initiative earlier in 2021, the Environmental Sustainability Strategy which made into policy what was desired by many a student and staff member. The strategy aims to achieve “net-zero” carbon emissions by 2035 looking at priorities such as “Research”, “Carbon emissions from University buildings” and “Biodiversity”. 

The new Graduate Centre will advance on all these goals, using “the best of sustainable contemporary design” to create a low-carbon academic setting. The further announced Porter Centre for Diplomacy will be used to progress ideas on many topics, especially around climate change, so that innovation can be sparked and the 2030 goal can be met. 

The Porter Foundation has worked on an environmental graduate building before as well, funding the ‘Porter School of Environment and Earth Sciences’ that opened in 2014. Wastewater recycling and solar energy are used in the school to make a vitally eco-friendlier environment. The graduate school is at Tel Aviv University and was Israel’s first LEED Platinum status building, the highest US Green Building Council ranking possible. 

Behind the Foundation is Hertford alumni John Porter, a 1971 PPE graduate, who hopes the development marks “the beginning of an era of great growth and impact” for the College.

Hertford principal, Tom Fletcher, said in the College’s press release that the £25million donation (the largest ever made to Hertford) will be “transformational [in changing] the lives of generations of Hertford students” and that he is “look[ing] forward to welcoming John back to Hertford for the launch”.

Image: Simon Q/CC BY-NC 2.0 via flickr.com

Academics split over Rhodes ‘Retain and Explain’ plaque

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Oriel College has been criticised this week for the new explanatory plaque for the controversial Cecil Rhodes statue. The plaque is aimed at “contextualising its relationship with Rhodes, in line with Historic England’s ‘retain and explain’ policy for contested monuments”. The sign describes him as “a committed British colonialist” who made his “fortune through exploitation of minerals, land and peoples of Southern Africa”. 

The plaque further details that “some of his activities led to great loss of life”.

As a businessman, Rhodes is controversial for buying out smaller mining companies for the monopoly and profit of his own mining company, De Beers, which became the largest firm in the region. As a politician, Rhodes was Prime Minister of the Cape Colony in the 1890s. Whilst not a slave-trader himself, Rhodes supported the apartheid measures in Southern Africa. 

The plaque acknowledges the criticism that Rhodes has attracted “in his day and ever since”. This criticism is ongoing with Oxford professors amongst some calling for Rhodes’ removal from Oxford’s High Street. 

Academics are split in their opinions of the statue and the question of its removal, with some arguing for the history of Rhodes to be clearly explained and others calling for the statue to be replaced with a new figure who aligns with Oxford’s attitude and ethos. In June 2021 more than 150 academics boycotted the college by refusing to teach students from Oriel if the statue still stands. 

Professor of Contemporary archaeology at the University of Oxford, Dan Hicks, criticised the new plaque, comparing it to a third monument to Rhodes, saying it’s installation was “arguably even more shameful for the college”. 

He added: “This small metal sign is an embarrassment and reveals the incoherence and futility of the ideology of ‘Retain and Explain’, a policy supported by the British Culture Minister.”

Image: Dan Hicks

Other academics have raised issues with “the lack of balance” as Cambridge Professor David Abulafia told the Telegraph. Professor Abulafia edits The History Reclaimed campaign, which attempts to challenge the ‘woke’ narrative of history instead strives to place historical figures in the attitudes of their time and try to understand them from the point of view of that cultural norm. 

British Empire historian Dr Zareer Masani said: “The plaque is a very negative way of presenting Rhodes…It does not present him as a balanced character” based in the time and values of the British Empire.  

A spokesperson from Oriel College told Cherwell the plaque “isn’t intended to give a comprehensive account of Rhodes and his actions during his lifetime, as that would be impossible to achieve on a single sign”. They also highlighted how the College is “currently undertaking [work] to support equality, diversity and inclusion within the College such as funding scholarships for Black or Mixed-Black UK graduate students, expanding outreach initiatives for those from backgrounds that are under-represented at Oxford, expanding our research strengths and developing a new EDI strategy”.

The statue on the front of Oriel is not the only one commemorating Rhodes outside the college. There is an original plaque on number 6 King Edward Street, Oxford, remembering that Rhodes lived at that address in 1881. The plaque has failed to be listed by Historic England leaving it vulnerable to removal. The organisation argued that this plaque was of “limited cultural and historic interest”.

The controversy surrounding the Rhodes statue in Oxford has been debated since November 2015 with the petition from the Rhodes Must Fall in Oxford’ movement. The ‘Rhodes Must Fall’ campaign began with students at the university of cape town demanding the removal of the Rhodes statue on 9th May 2015. The demonstration was successful with the Rhodes statue being removed from the campus. The protest group, Rhodes Must Fall in Oxford, has highlighted to Oriel College that the statue “has served as a visual marker of the priorities of this institution”.

The statue gathered attention again in the wake of the Black Lives Matter movement in June of 2020 with Oriel’s governing body stating they wished for the removal of the statue. Since, there has been a U-turn after the college faced “regulatory and financial challenges” and abandoned legal processes to remove it. This plaque has been added ‘without making alterations to the building or its frontage, which would require consent’ as the building has a Grade II* status.

This decision to ‘Retain and Explain’ the statue was supported by the then Education Secretary, Gavin Williamson, who tweeted on 20th May 2021: “Sensible & balanced decision not to remove the Rhodes statue from Oriel College, Oxford – because we should learn from our past, rather than censoring history, and continue focusing on reducing inequality”.

Oriel shared this sentiment with a statement adding: “it is determined to focus its time and resources on delivering the report’s recommendations around the contextualisation of the college’s relationship with Rhodes.” They added that “the text was formulated in discussion with working groups within College, including Fellows, students, staff and alumni”.

Rhodes, an alumnus of Oriel, left £100,000 to the college in his will which translates to about £12.5 million in today’s economy. There is also a scholarship still used in his name supporting “exceptional students to study at the University of Oxford”.

Image: Howard Stanbury/CC BY-NC-SA 2.0 via flickr.com

How To Kill Your Family by Bella Mackie: A review

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How To Kill Your Family is the ideal how-to guide. Within a week of finishing this book, I had successfully killed my family. And gotten away with it. 

Not quite. I haven’t been inspired to send my own relatives to the grave but Bella Mackie’s first foray into the world of fiction did tap into a complex emotional streak I didn’t know I had. This darkly hilarious and sometimes unsettling debut novel tests the reader’s sense of morality and their perception of what it means to be a murderer. 

I read How to Kill Your Family while at home during the vacation and given my own parent’s unnerved curiosity as they scanned the book’s title, I can understand the necessity of the dedication to Mackie’s parents: “I promise never to kill either of you.” 

Bella Mackie, daughter of former Guardian editor and Principal of Lady Margaret Hall, Alan Rusbridger, is a journalist who has written for VOGUE, The Guardian, VICE and GQ, to name but a few. Her first book, Jog On: How Running Saved My Life, was a Sunday Times bestseller which bravely chronicled her battle with anxiety and her discovery of how exercise could help lift her from the deep-rooted mental and personal problems she ended her twenties with. 

How to Kill Your Family also takes the reader on a psychological journey of sorts. The novel’s protagonist, 28-year-old Grace Bernard, sets off on a mission to eliminate all members of her family with an end-goal of seeking revenge on her father, millionaire businessman and stereotypical playboy who abandoned her and her mother as a baby.

We meet Grace in prison. But as rings true throughout the novel as a whole, she is there for reasons we later discover are far more complicated than would be contained in a straightforward murder – arrest – imprisonment plot. 

Amidst the chaos of the calculated revenge plot are flashes of humour and Grace’s hilarious but true observations about the mundanity and bizarreness of life. It is a surprisingly uplifting story in places and while I never felt that her victims deserved their ultimate fates, Grace’s certainty and confidence was almost able to convince me of the necessity of her deeds.

Grace is an intriguing character who at times, the reader can only admire for her gumption, drive and unapologetic cruelty. I don’t aspire to become a Grace-like psychopathic killer, but I would like to imitate certain aspects of her strong but complicated character in my own life. Her ambition and determinism is, while directed in completely the wrong places, inspiring. She is exactly what a woman is told she shouldn’t be. She is goal driven, selfish and behaves in a way that diametrically opposes the stereotypical image of a subdued woman. Nobody would consider Grace a role-model but her sense of freedom from the many expectational chains placed on almost every human being, must have made her an incredibly cathartic character to write about. 

She plans with extreme precision and executes these plans with ease and no regrets. It is only on reflection that I realise just how vile her deeds were. While I was absorbed in her world, the violence and immorality of her acts was camouflaged by her planning, precision and rationalisation.

Writing from prison, Grace tells the reader: “After all, almost nobody else in the world can possibly understand how someone, by the tender age of 28, can have calmly killed six members of her family. And then happily got on with the rest of her life, never to regret a thing.” Perhaps this assertion in the prologue is true, but having spent eighteen chapters immersed in Grace’s head, I came pretty close to understanding just how she did it. 

I never fully comprehended Grace’s motives for adding ‘eliminate my entire family’ to her to-do list, nor did I grasp the full extent of the impact her father’s abandonment had on her or her mother, but feeling that I now know her intimately as a character, I can understand how she undertook and carried out such a task. Grace is an anti-heroine who, despite everything, I was rooting for. Such is the power of Mackie’s writing that I was plunged so far into the protagonist’s psyche that not only did I observe her thoughts but I began to understand her, almost unquestionably.

The novel ends with a disappointing twist, one which I felt lacked originality. However, I was furious at the novel’s conclusion for a host of other reasons. I wanted Grace to succeed. I wanted her to get away with all she planned to. Perhaps it is the master planner in me, but I wanted her to tick off all the items on her to-do list. 

No novel is ever perfect, especially for a hyper critical English student such as myself, but here let me focus on all that was enjoyable about this novel. I urge you to delve into the mind of this perplexing and amusing character on her journey to wipe out her family, if only to reconfirm your suspicions that the human mind is strangely complicated, or if not that, to get some ideas for how you might tackle your own checklist!

Image credit: “The Family” by James Francis Hopfensperger’, by Christian Collins, via Flickr (CC BY-NC-SA 2.0).

Boat Race to return to River Thames in 2022

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The Boat Race will return to London this year, taking place on the traditional Championship Course on Sunday 3rd April 2022.

Due to COVID-19 related restriction, the 2021 race was moved to Ely, Cambridgeshire and took place in a ‘closed’ format. Spectators were asked to stay at home and watch the race on television.

Next year’s race will be back on London’s Championship Course, which stretches over 4.25 miles of the Thames. The Women’s Boat Race will start at 14:23 and the Men’s Boat Race will begin at 15:23. 

Spectators are welcomed to watch directly from the riverbank. The event will also be broadcast television and on The Boat Race’s social media channels. The Boat Race is regularly attended by over 250,000 spectators according to organisers, and viewed by more than 5 million on television.  

The 2022 race will be the 76th Women’s and the 167th Men’s Boat Race between Oxford and Cambridge University. The rowers are all students and sporting ‘amateurs’. University rowing is a big sport at both Cambridge and Oxford, with many students following rigorous training programmes. Boat Race have rowed for Team GB in the Olympics in the past. 

Last year’s race between Oxford and Cambridge saw Oxford’s Men and Women’s Team lose the competition by “a single boat length”. Cambridge have a historic edge over Oxford, having won 84 vs 80 of the men’s competitions, and 44 vs 30 of the women’s competitions.

Oxford University Men’s Boat Club’s President, Martin Barasko, said: “It is extremely exciting that The Boat Race is returning to London after two long years. Oxford is very much looking forward to racing again on the Championship Course. Both the Women and Men have had a strong start to the season and have established a solid foundation on which to build on over the next six months. Thank you to the BRCL for their tireless work in organising what is shaping up to be a thrilling contest on the Tideway.’’ 

Cambridge University Boat Club’s Women’s President, Bronya Sykes said: “I’m hugely excited for The Boat Races’ return to the Tideway in 2022. The Ely Boat Races were the perfect place for the 2021 Races in the COVID-19 pandemic and both Women’s and Men’s Races were great contests. But the Tideway is the home of The Boat Races, and we’re looking forward to the atmosphere and challenge of racing that you can only get racing against Oxford from Putney to Mortlake. We’re truly grateful for BRCL’s work in getting The Race back to the Tideway, and to being part of one of the UK’s great traditional contests.”

Image: Pointilist/CC BY-SA 4.0 via Wikimedia Commons

Dune: Adventures in miseducation

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Did you know that the “did you know that you only use 10% of your brain” factoid is false?

You probably do. But the myth persists, a result of the near-universal obsession with education and what the brain can do. And it makes sense: if you’re a student reading this, you’re probably hoping that studying will open up the career and life you want, and even if you’re not, you’ve undoubtedly been inundated with methods to improve your mind: meditation, learning to avoid logical fallacies, developing a particular mindset for success, and so on. And of all the books that explore the question of how and why we learn, I find that Frank Herbert’s Dune offers an unsettling, prescient answer to this question.

The novel imagines a future where computers and artificial intelligence are forbidden, with humans training their minds to replace these machines. In its world, the brain can be augmented to do everything from lie detection to foreseeing the future. The “10% of your brain” myth isn’t explicitly stated, but finds a close parallel in the book’s vision of the incredible things the mind can be capable of. It’s difficult to read Dune and not walk away wondering if there’s a (more realistic) equivalent to the mental perfection that the novel’s characters train towards.

This perfection doesn’t just manifest as superhuman powers, but is also linked to more traditional forms of strength. Herbert contrasts the Galactic Empire, a technologically powerful but stagnant civilization, with the Fremen, a tribal race made strong by harsh environments. “People need hard times and oppression to develop psychic muscles”, a scholar within the story states, and the novel presents the Fremen’s psychological resilience to suffering as the key reason why they eventually overpower the Empire. The idea that peace leads to decadence while suffering creates strength is a contested view of history, but Herbert portrays hardship as the key to mental strength.

In fact, characters in the novel define humanity by the barometer of mental discipline. In one of the novel’s most famous scenes, a character’s “humanity” is tested by examining whether he can endure extraordinary pain. It’s explained that an animal would flee from a painful trap, but a human would control itself, “feigning death that he might kill the trapper”. This is a novel which places massive weight on humanity’s ability to learn—it seems to say that strength comes from subjecting oneself to suffering and discipline, until the potential of our minds is unlocked.

But things in Dune are rarely so simple. Most of us probably see education as something with the potential to make us more free. Dune, however, presents a feudalistic future where every form of mental advancement is conscripted in service of those in power, with soldiers and advisors refined through brutal methods into the perfect tools. Even when the protagonist uses his knowledge to demolish the old order of things, it is to establish a new, arguably equally repressive, system of control. The novel presents an awe-inspiring picture of how characters suffer for the sake of mental excellence, but also reminds the reader of the bleak goals that their training guides them towards.

Many things make Dune a novel that speaks to our times: its analysis of religious extremism, the way it explores ecological issues, or how it critiques “white saviour” narratives. But its portrayal of how education becomes nothing but a means to an end also feels starkly prescient. You may have read about a recent study by the Institute for Fiscal Studies claiming that women earn less because they choose the “wrong” degrees, linking the graduate pay gap to how women make up only a third of graduates in Economics, the degree with the highest financial pay-off, but “disproportionately choose to study subjects that yield low financial returns”, such as Creative Arts. If this study is correct, these are the “wrong” degrees if one’s goal is profit. But, at the risk of stating the obvious, there are other goals that are equally—perhaps more—valuable, even if the job market may say otherwise.

Maybe there isn’t a hidden 90% of your brain to tap into, or a way to train yourself to see the future. But we so often try, hoping that current hardship equates to future happiness. Dune entices us with a fantastical sci-fi universe, but Herbert also makes it clear that it’s a brutal, limiting world, where education is a mechanical process of creating tools for the powerful, with little thought to individual needs or personal passions. So, for the students reading this: take the breaks you need, go for a walk, and read a book.

Just maybe not Dune. It’s a work of genius, but having said all this, you might find it a bit depressing.

Artwork by the author.

Oxford Union votes ‘no confidence’ in HM Government

The Oxford Union voted overwhelmingly in support of a motion of no confidence in Her Majesty’s Government. The motion passed with 228 votes in favour and 95 against.

The debate was the first to be held in the debating chamber since COVID-19 restrictions were imposed, and was held in a packed chamber with spectators crammed into the viewing gallery. It came in the wake of a cross-party parliamentary report on the failings in response to the COVID pandemic, and as the nation faces the prospect of shortages and rising prices.

The Union holds a no confidence debate at the beginning of each academic year, attracting high-profile speakers from both sides of the political divide. 

Speakers in favour of the motion included Shadow Home Secretary Nick Thomas-Symonds MP; Layla Moran MP, who is the Liberal Democrat spokesperson for foreign affairs and international development; and Wes Streeting MP, who serves as the Shadow Secretary of State for Child Poverty. Amber Warner-Warr, Chair of the Consultative Committee at the Oxford Union also proposed the motion.

In opposition, three Conservative party MPs debated alongside Arjun Bhardwaj, Treasurer of the Oxford Union. They included the former Attorney General Sir Geoffery Cox QC MP; former Secretary of State for Justice Sir Robert Buckland; and the Leader of the House of Commons Jacob Rees-Mogg MP. They were greeted with boos from some members of the audience as they entered the chamber.  

After Union President Chengkai Xie opened proceedings, Ms Warner-Warr kicked off the debate by welcoming the audience and speakers to the chamber. 

Ms Warner-Warr accused the government of “empty rhetoric”, using slogans like “build back better” and “get Brexit done” without any meaningful action.

Mr Bhardwaj began the case for the opposition by accusing the proposition of failing to come up with suitable alternatives to the Conservative government. He praised the government’s post-Brexit UK-Australia trade deal, and increase in funding for the NHS through raising national insurance contributions.

The Rt. Hon. Thomas-Symonds MP received cheers as he took to the dispatch box, before praising the standard of debate set by the student speakers. He drew the audience’s attention to the heavy death toll from the pandemic, and reminded them of Boris Johnson’s remark that his cinematic hero was the Mayor from Jaws, who kept the beaches open despite warnings to close it.

He also said Dominic Raab should be in court for “gross negligence” over his handling of the withdrawal of British troops from Afghanistan. Referring to Mr Raab’s infamous claim that “the sea was closed”, he said “ with nonsense like that, even Mr Cox and Buckland [who are both QCs] could not defend him”.

In response, The Rt. Hon. Sir Geoffrey Cox QC MP began by acknowledging that the task of defending a government in midterm was not an easy one, especially considering the applause and cheers which met Mr Thomas-Symonds’ speech. He assured Mr Xie “ that with not one but two experienced advocates, they could defend in front of this hostile court”. 

His theatrical delivery, reminiscent of a Shakespearian actor, prompted frequent laughter and applause from the chamber. He said Mr Johnson understood the “pulse and beat of the nation”, pointing to his inclusion of criminalising pet theft in his conference speech.

Ms Moran MP began by praising Mr Cox’s sonorous tone, thanking him for telling the audience that this government consisted of “pluckers and pet theft”. She said the government had “neither compassion nor competence”.

A Liberal Democrat MP, Ms Moran focused her speech on the government’s handling of Brexit’. She described Mr Johnson’s decision to abandon the Northern Ireland Protocol as an “embarrassment”, asking whether he was “dim or disingenuous”. She said that food shortages in supermarkets were “foreseeable”, and described the proposed solution as “pitiful”.

The Rt. Hon. Buckland QC MP said the country was facing “the most existential questions it had ever faced in peacetime”. He accused the proposition of providing a “stream of whinges and complaints”, but that it failed to produce a case for this motion

He spoke about why he joined the Conservative party while living in Wales during the Miners’ Strike, saying he wanted to alleviate poverty. He warned the audience against accepting the proposition’s rhetoric that the “government doesn’t care”.He pointed to the furlough scheme, and falling unemployment as reasons to have confidence in the government. He said the country was “roaring back to life”, because the government had “saved the economy”. 

Before the concluding speeches, the floor was opened for debate.

Afterwards, Mr Streeting MP concluded the proposition’s case by attracting boos for saying Oxford was the second best university in the country, before saying “jokes aside, because there’s enough joking from the Prime Minister”. He accused the government of leaving the country exposed to the pandemic, by underfunding public services, and denounced Mr Johnson’s past statements about gay men, black people, and muslim women who wear the niqab. 

The Rt. Hon. Rees-Mogg MP closed the debate, attracting boos as he took to the dispatch box. He said the proposition painted a “rose-tinted” view of Labour’s record, announcing that it was “no Garden of Eden”.

When he defended fiscal conservatism, he was heckled by a member of the audience saying money for public services “should come from [him]”. He attracted loud heckles from Mr Thomas-Symonds MP and the floor after he accused the Labour party of being soft on crime. After Mr Thomas-Symonds took to the stand to say the Labour party proposed an amendment to raise the length of sentences for rape, which the Conservative 

He defended the government’s delay in locking down, saying it was because Boris Johnson was reluctant to put restrictions in place on people’s lives.

He ended by saying: “We have a clear policy…And what are we opposed by? Nothing.”

Image: UK Parliament/CC BY-NC 2.0 via flickr.com

PPE finalists sign open letter calling for all finals to be open-book

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Finalists reading Philosophy, Politics, and Economics are cosigning an open letter to the departments of philosophy and politics to ask for open-book online exams at the end of the year.

Economics finals will be held in an open-book online format, while politics and philosophy are set to be sat in-person. The signatories say that this discrepancy will disadvantage them, since finalists who matriculated in 2019 will never have sat an in-person exam during their time at Oxford University.

The letter says that because students have become accustomed to revising for open-book exams, switching back to closed-book would penalise students who have started preparing for open-book exams. It says: “Online exams require a different skill set; they focus less on memory, and more on the ability to synthesise information effectively into an argument. To prepare, we have been looking at making detailed notes that can be easily used to answer a question, rather than memorise large quantities of information. Advising students now of the in-person format leaves them minimal time to completely re-write their notes before Finals.”

Justifying their decision to hold exams online, the economics faculty said: “Finals exams in 2022 will take place in the online, open-book format used in 2021, recognising the fact that Finals students in 2022 will have done most of their college collections in that format.”

The students added: “To switch the format now devalues the work students have put in, and rewards those that saved time by not putting work in for collections or who have not yet started consolidation of notes.”

The letter also raised concerns about the suitability of the exam halls, and the possibility that sitting multiple students in one room for three hours could lead to the spread of COVID-19, or cause problems for people with health anxieties.

The letter continued: “The move to in-person exams is yet another burden after the unpredictable and anxiety-inducing eighteen months we have all had. And make no mistake, this cannot be compared to ‘standard’ exam stress. The additional stress here is due to students being required to abandon the exam skills they have cultivated for the last 18 months, and begin the process of preparing for a new and unfamiliar exam format. This is not unnecessary stress for students who have already dealt with so much change.”

Pandora Mackenzie, a PPE finalist at The Queen’s College, highlighted concerns that the variety of optional papers available to finalists would lead to students having radically different experiences. She told Cherwell: “I’m most upset that there will be such a disparity between candidates within the PPE degree: some will sit only 3 in-person, handwritten exams whereas others will be sitting 8, and yet we will all come out with the same degree and be graded against each other. Had I known about the different formats, I would have picked different Finals papers.

Image: Billy Wilson/CC BY-NC 2.0 via flickr.com

The shotgun approach: How viruses mutate and evolve

How can the coronavirus mutate so quickly? It seems like every week there is a new variant that messes everything up. A new collaborative study from Oxford and Dundee could help us to understand exactly which mutations will be the most deadly, allowing us to design new vaccines before its too late.

When organisms (and viruses) reproduce, they must copy their genetic material so that the offspring has all the instructions needed to grow and survive. The parent’s double helical DNA is unzipped and each strand acts as a template for its own replication. Adenine must always pair with thymine, and guanine with cytosine.

This ingenious replication mechanism of DNA was first theorized by Watson and Crick, right after solving its 3D structure. At the end of their famous 1953 paper Francis offhandedly stated, “It has not escaped our notice that the specific pairing we have postulated immediately suggests a possible copying mechanism for the genetic material”.

The enzymes that copy your DNA are incredibly efficient but they sometimes make mistakes. Roughly 1 in 100 million Bases are paired incorrectly. This incredibly high accuracy is only possible due to a proofreading site inside the DNA polymerase complex: When the wrong base is added, a little kink is formed in the double helix and it gets lodged inside the enzyme. A magnesium ion will catalyze its removable so that the polymerase site can try again.

The enzymes that copy most viral genomes do not contain these proofreading sites, so far more errors slip through the cracks. HIV for example contains an RNA-dependant RNA polymerase enzyme that makes a mistake every 1 in 10000 base pairs!

Viruses give rise to thousands of offspring every single day so it doesn’t matter if most of them are rubbish. It’s a bit like the famous scenario of a thousand monkeys on typewriters trying to produce the complete works of Shakespeare. The few that randomly acquire an advantageous mutation will be even better at infecting cells and the cycle continues.

The protein structure of a spike protein (orange) compared to an ACE-2 receptor.

Humans are only capable of producing one baby every 40 weeks. If they have a damaging mutation, it is highly likely that they will die and no innovation will be passed on at all. This is why it takes millions of years for dramatic changes to appear in higher organisms, but viruses are reclassified by the week!

I’ll stop ignoring the elephant in the room now and begin to explain why this knowledge is so important to us at the moment.

Since its discovery in 2019 SARS-CoV-2 has rapidly spread around the world, gradually mutating to best suit the local environment and population. When this happens to a significant degree, epidemiologists will name it after the Greek alphabet so its development and spread can be tracked.

In December 2020, an Alpha variant was designated due to its 40-80% higher transmission rate. The most famous recent example is the delta variant. It was first sampled in India last year, then named in May 2021. As of October, there are >858,000 cases in the UK alone and it has spread to nearly 200 countries.

Mutations are often described in abstract terms and it is difficult to visualize exactly what is happening to the virus to make these new variants so infectious. In order to understand this we will take a look at the spike protein on a molecular level.

The surface of the coronavirus is covered in antigens called spike proteins. In order to infect a cell this spike must form a strong bond with a protein on our lung cells outer membrane called ACE2. This tricks the cell into letting the virus inside.

This diagram shows the molecular structure of a SARS COV-2 spike protein interacting with the molecular structure of an ACE2 receptor. It is this interaction which allows the virus to enter cells.

Proteins are made up of a long chain of amino acids, curled and folded into a specific 3D shape. When 2 proteins come together, a Velcro like bond is formed. Each amino acid contributes a weak electrostatic force of attraction but all together they are strong enough to hold the 2 surfaces together.

The key function of DNA (or RNA in the case of the coronavirus) is to code for the order of amino acids in a protein. If one of the DNA bases is changed, there is a chance that one amino acid will be substituted for one of the other 20 common choices.

Each amino acid has a different ‘functional group’ with varying chemical properties. Some hydrophobic, some hydrophilic. Some positively charged, some negatively charged, etc. The binding surface of ACE2 is overall negatively charged so if a neutral amino acid in the spike protein mutated to become positive: the bond would become stronger.

Alternatively, a mutation could occur higher up in the protein that makes it more evasive of the immune system. Several amino acids in spike accumulate bulky sugar side chains that shield the surface from proteins of the immune signals that recognize ‘pathogen associated molecular patterns’ (PAMPs)

The spike protein is over 1200 amino acids long so it if often difficult to identify whether mutations in a newly identified sample will make it more infectious or not. How can we measure this before thousands of people start to get infected?

In August 2021, researchers from Oxford and the University of Dundee made incredibly improvements to analytical techniques such as ‘surface plasmon resonance’ and ‘bilayer interferometry’ that made their measurements of Spikes binding affinity with ACE2 for more accurate.

The pitfalls of previous experiments were that this process was often measured at lower temperatures ~20’C to stop the proteins from denaturing. That meant that the kinetics would be far slower than reality. Many studies did not even report their temperature at all! This new experiment managed to stabilize it at a physiological temperature of 37’C.

Another common issue with older studies is that proteins tended to aggregate on the detector meaning that the Spike got tangled up and it wouldn’t dissociate as much as it should. This time, a far lower concentration was used and the sensitivity of the measurement was cranked up.

The key finding of this research is that mutation that provide the greatest infectiousness and dominance in their respective regions are in the receptor binding domain (RBD) of spike. 

These findings correlate strongly with epidemiological studies for example: A mutation of asparagine-501 into a tyrosine amino acid is what helped the alpha variant to become so infectious. Kinetic analysis of this N501Y mutation proved that it binds to ACE2 five times more strongly.

Now that these affinity measuring techniques are more accurate to biological reality, scientists will be able to identify particularly deadly variants far more early. Communities can be quarantined and vaccinated before it spreads across the entire world. Thousands of lives will be saved.

If you would like to learn more about these experiments. Check out their original paper at Effects of common mutations in the SARS-CoV-2 Spike RBD and its ligand, the human ACE2 receptor on binding affinity and kinetics | eLife (elifesciences.org)

Featured image: A SARS-CoV-2 virus approaching a cell with ACE2 receptors.

Images: Matthew Clark

Haute Kosher: On being half and feeling whole

In Anne Carson’s Autobiography of Red, a novel in verse based on fragments by Stesichorus about the myth of Geryon, shame is being a monster with red wings in a world of people without wings. I think we all carry some trace of shame within us, but some of us have bigger wings than others. Wings that are harder to hide when we press our backs to the walls.

I grew up in a very non-Jewish area, and I have been self-conscious about my Jewish identity for as long as I can remember. It doesn’t help that my mother is Jewish but my father is not, meaning that I feel too Jewish among non-Jews, and not Jewish enough when I am with other Jews. Much of the time, I seem to be standing on the sidelines, watching everyone else and trying to work out how to fit in.

I was told as a small child that I was Jewish, because my mother was. Like my having brown hair or poor hand-eye coordination, this was just a fact about myself, whether I liked it or not. I was never really sure what it meant, though; the only way it was generally expressed was through my family celebrating Hanukkah alongside Christmas, and through my refusal on principle to sing Christian hymns at my Church of England primary school. This was my act of defiance, my self-demarcation of difference; I would stand up in assembly with everyone else and then press my lips shut as they sang about Jesus. I’m still not sure why – it’s not like I have ever really been religious – but something about it seemed important to me. Given that as a child I was painfully shy, my refusal to assimilate into my Christian environment felt like a daring act of rebellion.

As I grew older, I wrestled increasingly with the tension between being Jewish and yet not really feeling Jewish. I would make jokes about my Jewishness, but always follow it up with some kind of denial, a sort of get-out clause; I was only ‘half-Jewish’, I wasn’t religious, I wasn’t a ‘proper Jew’. I think this was in large part a knee-jerk reaction to my discomfort with suddenly outing myself as a curiosity, a sort of domesticated freak; other than my two siblings, I didn’t know another Jew in any of the schools I attended until I encountered one other Jewish student in sixth form.

This student was in the year above me, and I vividly remember that after he left school, he told me about joining his university’s Jewish Society (JSoc) and encouraged me to do the same. I was bemused by this suggestion, saying that it couldn’t be the place for someone like me; someone who barely qualified as a Jew, sitting on the uncomfortable rough edge between Jewish and non-Jewish identity. At the same time, however, I felt a sense of wistfulness as he described celebrating Jewish holidays within a community to which he unequivocally belonged; how nice it would be to feel unquestionably at home.

When I arrived at university, one of the first friends I made at my college was also Jewish. I still remember discovering this fact and treasuring it, thinking it was almost a miracle; what were the chances? (Given I’d almost never encountered a Jew outside my family up until that point, my assessment of the statistics was probably skewed.) He too tried to encourage me to come along to a Friday Night Dinner at the Oxford JSoc, and once more I laughed the suggestion off. Such community events were for the real Jews. I was an imposter, a fraud. 

And yet I certainly felt Jewish enough when I was in a room full of non-Jews making tacky jokes about the Holocaust, or talking about how left-wing antisemitism was a fiction invented for malicious political ends. I always felt Jewish enough, painfully so, when exposed to antisemitism – and the depressing thing is that much of the time, it was the only way in which I fully experienced my Jewishness. My Jewish identity came to be almost entirely defined by the world’s hatred of it – of me. 

Living as a Jewish person in a non-Jewish environment made me hyper-aware of my identity and sometimes uncomfortable with it, which ultimately bred a sort of shame. Over time, it becomes all too easy to internalise the non-Jewish world’s perception of us: privileged, greedy, neurotic, manipulative, predatory – there are too many stereotypes to list. We come to see ourselves, in our darkest moments, through the antisemites’ eyes: as freakish monsters who don’t – who can’t – belong. And so of course we develop the habit of negating our identity, of distancing ourselves from our Jewishness, as a mechanism to insist to ourselves – and to those around us – that we’re just like them. To assert our humanity. 

I was trapped for a long time in a strange limbo, with my Jewishness always creating some kind of awkwardness, regardless of my company. Eventually – perhaps largely because it became too exhausting not to – I started to reclaim my identity on my own terms. Antisemitism in a way forced me to reckon with my Jewish identity whether I liked it or not, and I decided to rise to the challenge by living as a Jew loudly and proudly, and rejecting the attempts of anyone else to define what that means. 

In all honesty, I’m still negotiating the contradictions and difficulties of this process; I’m routinely worried in Jewish spaces that I’ll somehow slip up and be exposed, though for – or as – what I’m not sure. Jewish holidays in particular tend to heighten my feelings of inadequacy, as I have to Google the correct traditions, which even then I’m unlikely to perform, and greetings, which I’m sure to mispronounce. But, to my relief, every Jewish person I’ve met at Oxford so far has been perfectly welcoming and respectful; funnily enough, no one has asked to see my credentials before accepting me into their community. It turns out that all along I was needlessly gatekeeping myself.


To return to Carson’s depiction of Geryon: one of the things which stuck most in my mind while reading Autobiography of Red is the beauty of Geryon’s wings; they are delicate, colourful, and sensitively responsive to emotional shifts. Maybe having wings is not the problem. Maybe our wings are not what make us monstrous, but what make us human. And maybe shame after all is not having wings, but hiding them because we are too afraid to fly.