Wednesday 15th April 2026
Blog Page 417

Oxford political societies respond to online learning until the 17th of May

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Oxford University’s political societies have responded to the government’s decision not to resume in person teaching for students until at least the 17th May. A statement published by Oxford University Labour Club said the decision was ‘an outrage’ and that the government should “rethink their decision” not to allow all students to return to university for the start of term.

The Oxford University Liberal Democrats said that they “wholeheartedly oppose the Tory government’s nonsensical plans, according to which going to the pub is fine but going to a tutorial is not” adding that “we are in agreement with OULC that it is unfair to get students to justify their return.”

The statements come following the government’s announcement earlier in the month which stated that “providers should support the return of students where necessary to support the continuation of their studies, for example, where students do not have access to appropriate alternative accommodation, facilities or study space, where students need to return for health or safety reasons or where there is concern for a student’s mental health or wellbeing”. This means that Oxford students need the agreement of their college before they can return to university for Trinity term.

Explaining their opposition to the proposals, Oxford University Labour Club said that “we stand in solidarity with students who have been overlooked by the government yet again. It is an outrage that, with just days left until the start of term, this decision has been leaked rather than announced.”

The OULC went on to say that “the argument that a full return might cause a spike in cases has no basis in evidence’ and that ‘being forced to justify their mental health at a time when everyone is struggling is unnecessary and unfair.”

The president of the Oxford University Liberal Democrats, Asher Weisz, said: “We at OULD wholeheartedly oppose the Tory Government’s nonsensical plans, according to which going to a pub is fine but going to a tutorial is not. We are in agreement with OULC that it is unfair to get students to justify their return. All students should be allowed to return as soon as possible.”

“With cases so low and the rest of the country slowly opening up, the Government can afford to let all students back, especially since statistics suggest that most students are already in their university accommodation. Boris Johnson should invest more time in making sure that return is as safe and orderly as possible rather than in trying to prevent it. OULD will continue to advocate for the right of all Oxford students to come back to the city we love.”

Oxford University Conservative Association has been contacted for comment.

Image Credit: Tejvan Pettinger / CC BY 2.0

 

Antigua and Barbuda asks All Souls for reparations

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Gaston Browne, the Prime Minister of Antigua and Barbuda, has written to the Warden of All Souls College to ask that the College pays reparations to the country. Mr Browne said that the College had benefited from profits earned by enslaved labour on the islands.

The College’s library was constructed with a £10,000 endowment from Christopher Codrington, which is now worth around £1.7 million. Codrington owned 900 acres of land on Antigua, the larger and more mountainous of the two islands which make up the country. The smaller island of Barbuda, now famous for its pink sand beaches beloved by Princess Diana, was inherited from his father, who secured a lease of the island at no cost in 1685. His sugarcane plantations were tended by enslaved people.

The use of enslaved labour on the island was not stopped by the Slavery Abolition Act 1833, although the island’s enslaved population were still emancipated at that time. After Christopher Codrington’s death in 1710, the owners of his Barbuda plantations were compensated with a payment of £8,823. 8s. 9d under the Slave Compensation Act 1837 for the loss of 411 enslaved persons. The UK Treasury was still making payments under this act until 2015.

Mr Browne’s letter suggested to Sir John Vickers, Warden of All Souls, that the College should “repay its debt to enslaved persons on Antigua and Barbuda, who were the real source of benefit to all souls.” The proposed reparations would take the form of the creation of a scholarship to the college for “eligible Antiguans and Barbudans”, and donations to the Five Islands (Antigua) campus of the University of the West Indies”.

When approached for comment, All Souls referred Cherwell to a statement on its website reading: “Over the last three years the College has taken several steps to address the problematic nature of the Codrington legacy. It has erected a large memorial plaque at the entrance to the Library, ‘In memory of those who worked in slavery on the Codrington plantations in the West Indies’. It has pledged a series of donations to Codrington College, Barbados (a theological college also founded by a bequest in Codrington’s will) to a total of £100,000. And it has set up three fully funded graduate studentships at Oxford for students from the Caribbean; in effect, £6 million of the College’s endowment is now set aside, on a permanent basis, to produce the income that funds these studentships.” All Souls recently removed Codrington’s name from its library. The College did not remove a statue of Codrington from the library’s centre.

Common Ground told Cherwell they supported Mr Browne’s call for direct reparations from the College. They added: “We want to echo the sentiments of Rhodes Must Fall Oxford, who have already voiced their support for the initiative, and also expressed their disappointment at the fact that the statue of Christopher Codrington still remains standing within the college. By allowing the Codrington statue to remain in place the College is unable to fully stand in solidarity with Black communities both here and in the Carribean. It also shows a failure to truly comprehend the full extent of the dehumanisation, exploitation and trauma on which the College’s wealth stands. The efforts to repair past damages with current studentships offered to students in Barbados are undermined by their continued commitment to upholding the statue and the lack of direct reparations.

“It is positive to hear that the college has responded and agreed to investigate academic initiatives relating to the Codrington legacy and reach conclusions in the coming academic term. We sincerely hope that the college chooses to take action and pay reparations where they are owed. Back in November 2020, after All Souls announced that they will be preserving the statue of Codrington, Common Ground responded to say that we believe the College needs to go beyond acknowledgment if it truly wants to express its ‘abhorrence of slavery’ and stand in solidarity with those affected by colonial injustice. We feel that paying direct reparations to Antigua and Barbuda would be a step in the right direction for All Souls on the way to truly facing up to the atrocities on which the foundations of the College are built.”

The Office of the Prime Minister of Antigua and Barbuda has been approached for comment.


Image: Andrew Shiva / CC BY-SA 4.0

Colleges announce return policies

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Following the government announcement that students on non-practical courses not already exempt will be unable to return to Oxford until the 17th of May, the University of Oxford has updated its guidance on students’ returns, stating: “providers should support the return of students where necessary to support the continuation of their studies.” 

In emails seen by Cherwell, colleges have outlined their policies for students who wish to return to Oxford before May 17th. In line with government and university guidance, students may return provided they fall under one of the exemptions: if they “do not have access to appropriate alternative accommodation, facilities or study space at home” or “for health or safety (including mental health and wellbeing) reasons.” In light of these changes, students who previously applied and were not given permission can contact their college to make a new request. 

In an email sent to students at St John’s College, the college said they shared students’ “disappointment and frustration” at the government update, but informed them: “our objective remains to welcome back as many of you as possible, within the parameters of what is permitted by the government.” For students who claim the exemption of health and safety, including mental health and wellbeing, the college said they would “initiate a discussion about what support [they] may need on [their] return” in order to ensure their safety and that of the wider college community. 

Students at St Edmund’s Hall, who were not already given permission to return, were told they could if “in [their] judgement, this is necessary for [them] to be able to use the facilities such as libraries to study effectively, to prepare for examinations, or for health reasons”. These students did not “need to secure the permission” of the college. 

Hertford College also told their students they shared in their “frustrations” and “had hoped for earlier clarity and a stronger recognition of both the case for return and the sacrifices made by students”. Students wishing to return early were asked to submit a “brief return request” flagging the “general grounds on which the request is being made” and if given permission, can return in the earlier window from 21 to 24 April.  The college also said that “all students who wish to return to residence for Trinity Term will be able to do so in preparation for 17th May” and instructed them to book an arrival slot between May 12 and 15. 

Students at Regent’s Park were told that the college would be happy to consider requests and would “interpret government and University rules as generously as [they] can”. The email also stated that if students wished to submit a request under one of the exemptions, they did not need to go into “great detail” but that a “simple statement of the relevant exemption” would be sufficient. 

The Queen’s College wrote to students stating that those who do not have access to appropriate alternative accommodation, facilities, or study space would be allowed to “self-certify for the exemption” but would require a “supportive GP statement where the student is making a case on matters of mental health”. 

In an email to their students, Exeter wrote: “The College recognises that the prolonged period for which many of you have now been required to remain at home may have made individual situations and difficulties more acute, and that this may include some of you who have previously made unsuccessful applications to return.” 

St Hugh’s told students that given the “slight change in the wording around the Government guidance on exemptions” they are hopeful that more students will be in College than in Hilary term. Wadham also “warmly encouraged” students who fall under one of the exemptions to apply, adding that the college is “very keen” to support those who wish to return. 

Meanwhile, Merton, Somerville, Balliol and New College reminded students that due to continuing restrictions, study spaces in college will be limited in the coming term and there may be nowhere for students who do return to work other than their own study-bedroom. 

Following the latest government announcement on university returns, PresCom, the committee of JCR Presidents, wrote to the Heads of Oxford colleges to suggest they adopt “a more trust-based approach” to allowing students to return. In a Facebook post, they said: “This approach must be both uniform  across the colleges and must respect students’ abilities as responsible adults to make their own decision as to the seriousness of their reasons to return.” 

On April 16, PresCom received a reply from Mr. Miles Young, Chair of the Conference of Colleges, which read: “I am glad to say that there is a clear consensus within colleges as a result of the consultation exercise we conducted in the early part of this week, which favours a consistent approach based on streamlined processes and a high degree of ‘self-certification’, but recognising, of course, that the granting of permission to return is the College’s prerogative, not the students’.” 

He added: “While there will inevitably be some differences in procedures and language, I think you can be reassured that colleges have come together with a willingness to do everything possible to ‘support the return of students where necessary to support the continuation of their studies’, as the new guidance enables them to do.” 

Image Credit: Alison Day / CC BY-ND 2.0

49 Years of Matrimony

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Agnes need not have walked in on them fucking to know what was going on.

She had been collecting the pieces for years. Each bit of evidence emerged as a silent tumour in their marriage, so silent that Samwel did not realise how malignant they had become. He imagined that Agnes was too bright for him to bother hiding behind the elaborate routines that most men in his position did. He was also a doctor—a cardiothoracic surgeon. He was sure that Agnes was accustomed to him arriving home late, which he had done for more than 30 years. This was long before they stopped having sex and a little after he began seeing other, younger women.

 When he opened the walk-in clinic in their community and started working longer hours to demonstrate procedures for medical students, Agnes would sit on the couch at home waiting for him. When money was good, and they had a housegirl, Agnes made a practice of watching over her as she boiled the chicken. Samwel said that white meat was better for the heart than red meat but it required more attention and needed to be thoroughly cooked. Agnes would then switch on the TV, leaving it on the channel with the true-crime shows that Samwel liked. She would wait on the couch until she heard the mlinzi open the gate and the street children parading behind Samwel’s car. Once the children had received the empty medicine bottles for making their toy cars, Samwel entered the house, tired, but his voice was always full of charm and exuberance. ‘Those kids, they are never satisfied with the small pill bottles! They always ask for the big-big boxes!’

 They would laugh and talk and then eat their supper in front of the TV, the monotone enquiries of the British detectives keeping them company.

The Other Women used to be his female patients, and then when that proved more effort than it was worth, he would give little gifts to the nurses, complimenting them on their too-tight braids and asking them to drink tea with him in his office. He had his favourites like the plump one with the wide forehead and the light-skinned one with the dark labia but in all cases, weekends away with the women were not possible. His schedule would not allow that, and Agnes, between her retreats and work as a church elder, wanted to spend all evenings and Saturdays with Samwel.

 He also found it tedious to have his extramarital activities far from home.

 So that is where they happened. At home, when Agnes was away on her retreats, he would drive back from the hospital, the light-skinned nurse with the uneven breasts and dark labia in the backseat of his dusty 2000 Honda Accord.

 Before then, Agnes’ retreats were becoming longer and more frequent. In 2009 she visited her daughter Irene in America. Irene, a successful lawyer in Maryland, had just given birth to her first child, a son. She called some weeks before the birth, asking her mother to help with childcare in those months before returning to work. Irene explained that daycare at that age was out of the question, her African American friends had scared her with stories of little white children poking the eyes of their Black babies. That some of those daycare practitioners would leave the infants’ soiled diapers on for too long while tending to the other kids.

 ‘I’ve already bought the tickets, and the visa process is very straightforward. Of course, I’ll pay for everything,’ Irene said and then paused. ‘I’ll send you a letter of invitation tonight.’ Agnes chastised her again for choosing single motherhood. ‘And you are so beautiful too, with that smooth dark skin, eh-eh! And the gap in your teeth, I could have you married in two months or less!’ 

 ‘I just don’t understand why you made that ugly Ugandan friend of yours impregnate you.’ Agnes added. Irene feigned offence.

 Irene had never glorified marriage in the way that her mother had hoped. For Agnes, marriage was a state that elicited recognition—a rite of passage for women who did what they were supposed to do. Marriage itself was not the reward; it was the accolades of wife, daughter-in-law, and mother that Agnes polished and honoured. She felt sorry that she did not pass on this sense of reverence to Irene, who became too comfortable in her independence.

 Irene grew up reading, and reading, and reading herself into believing that she was good enough on her own. She came top of her class every year in high school—she could not spare time for the lazy fondling that her friends entertained from boys in the years above. When she scored high on her SATs, she knew that she would be just fine. She told her parents that she would go to university in America, and there she could find success.

 

From the moment she left law school, Irene worked harder than anyone she knew—first, as a way to prove herself as a Kenyan immigrant and then, to pay off the debt she had acquired. ‘You are the one who is educated in America!’ Her brothers would say whenever they wanted something from her and needed a shorthand way to ask for it. She knew she had really made it when distant relatives back home began sending her WhatsApp messages. These were long shopping lists asking for multivitamins. Requests for toys for their children. Uncomfortable praises that unceremoniously came before requests for money.

 Irene wanted children very badly because they were emblems of a comfortable life. If she could find success in her career and child-rearing, marriage was an unnecessary liability—one that could only threaten and would not guarantee her against total failure. After she became a senior associate at her firm, she asked her boyfriend of two years to impregnate her. She told him that she would take care of everything. Three months after trying, she became pregnant, and a month later, they broke up.

 Irene aimed to fully provide for her parents as soon she could, and Agnes knew this. She chastised, but she was proud. She smiled because one of her children still needed her. The other three with their city jobs called her in steady increments of time and only sent her money for electricity and Internet.

 On the night before her trip, Agnes wrapped beans, sukuma, and sardines for Irene with her clothes in her suitcase. The second night with her daughter, she made her ugali na maharage. ‘Now, these are real beans!’ Irene said with Baby flailing for the food in his mother’s hand. They laughed when Baby knocked a piece of ugali out of Irene’s hands. Even Baby chortled, amused by the joy his actions could cause, and Agnes felt familiar in her daughter’s foreign kitchen.

 When Irene took her to the big Walmart that was ten minutes away by car, Agnes felt at ease with her grandson strapped across her chest. Irene was beside her, selecting the large berries that she would use for her nutritional smoothies. ‘Those strawberries are too large, Irene! Have you been watching the documentaries I send you about American food?’ 

Agnes was away for nine months, and in that time, Samwel developed a habit of dropping his nurses home after work.

 Many times, he did not know what he was doing. He thought it must have looked comical: a 72-year-old man panting and struggling over a 20-something-year-old’s body, like tilapia out of water. He did not know why he did it either. Sometimes he would picture Agnes in her youth instead; it made him feel better about their marriage’s early days. If he were honest with himself, he did not know when it all started going stale. It could not have been a single moment but certain memories stood out like vignettes, explaining the erosion that presided as the third partner in their marriage. He thought it started in 1965 when Agnes was offered a prestigious Commonwealth scholarship for African women to study Biology at Cambridge. She turned it down to accompany Samwel on his residency in Kampala and left her university to look after the house while he worked. Or maybe it was after she gave birth to their second child, and Agnes moved away from her family in Kisumu to Mombasa, where she knew no one. Perhaps it was when the dog died, and Samwel buried it with the shovel Agnes used in her garden. Or when she began meeting the elders, attending church twice a week, and praying rapturously for long hours in the afternoons when she was at home.

 He and the nurse would always have sex in the living room. Never in his and Agnes’ bedroom because he knew that their antiseptic smell would stain the bed sheets—that while cleaning, Agnes would probe further and locate the cheap, muted perfume that the pretty nurse wore. When he got tired of the living room, he bought his nurse and Agnes the same perfume hoping that this would be the answer. The nurse wore her perfume religiously. Agnes did not, and therefore the living room was where the affair continued to happen.

 So it came as a blunt surprise when Agnes asked the question one evening over supper: Which one of your nurses are you sleeping with?’ At first, it struck him how placid and benign her voice was. It was almost as though she was asking about the procedures he performed that week. Which surgery did he find the most complicated, how was the pro bono work going, were the doctors going on strike after all. Not whom he was unfaithful with. Who had he jeopardised 49 years of matrimony for? What would she tell the other elders? He laughed at her. He laughed at himself; how could she have not known? Samwel was a respected man in their community, and people talked fast. Still, he knew this was not the only reason why. He knew he was careless, and this relieved him.

They finished the rest of their supper in silence, without the sounds of the British detectives to compliment the clatter of their spoons. That evening, Agnes slept in her eldest son’s vacated room, as she had done for the past 30 years.

 

Colour me this: a personal perspective on racism across cultures

It’s true, no one is born a racist but the cruelty of a racist system is that the moment you inhale, you become a part of it altogether. Like the firm tree roots anchored into the ground, racism is embedded in our system. The trunk a timeline of historic events transporting racist ideology and culture to our society now, us, the branches. But it’s time we abandon this diseased tree, break branches and replant them. I know it’s hard work and effort spent, but the zeitgeist now lives on our outpour of activism, responsibility and curiosity. We must work towards Martin Luther King Jr’s “invigorating autumn of freedom and equality”.

Empathy and curiosity are vital gear in the battle against systemic racism. People of colour by name but also colour by life. Learn about our lives and our stories, recognize the similarities between me and you and our differences also. We all have certainties and queries but ours are tainted with racism.

Here are mine.

There hasn’t been a time in my life where I have looked at my skin and despised myself. In fact, from a young age I loved my skin colour and I loved that I was brown – I did not have to learn to love it, I just did. I am lucky. But why is it even a privilege to feel that? Why do we need to ‘learn’ to love our colour? Why do we need to ‘understand’ that being coloured is actually not a bad thing? Why does it make me lesser than anyone else? Why.

I grew up in a multicultural community in South East Asia. Sounds lovely and one may assume that we live in a harmonious marriage of races and colour. No. The darker the skin, the harsher your reality. Whether it means going to the playground and other children not wanting to play with you, or being denied jobs and tenancies. What it certainly means is that you are inferior. And so, from a young age I was taught to never feel sorry for myself and to never let ‘my colour’ get in the way of my worth.  Why did I have to be taught anything at all to defend my colour? Why does the colour of my skin dictate the quality of my life?

So, for a long time, I thought the problem was my country. A country where children are taught to think that specific races and religious denominations are far superior than others. This is a country where the deprecation of darker skin is encouraged alongside a toxic mindset where fairer skin is idealized and those with it deserve significant preferential treatment. It’s true – you never see a darker skinned person in an advertisement, only the endless aisles of skin whitening products in pharmacies. However, leaving home at 16 to go to boarding school halfway across the world, I realized it is no different anywhere else. Racism manifested in a different form and shape, but it was and still is there.

My awareness of my colour only grew deeper. I was mimicked for the ‘mispronunciation of words’, described too often as ‘exotic’ and my teachers would hint that I should steer clear from applying to elite universities. Naturally, to assimilate, I masked my true identity and diluted the very qualities that made me ME. So much so that at university I was told “Oh but come on, you’re not really Asian are you”. Am I not?

Constant degradation of where I come from, always being reminded that I’m lesser for coming from ‘that part of the world’, for being brown. I was made to feel wrong for standing up to it, so I just laughed along.

I came across a metaphor recently and it resonated so strongly with me, there is no better way to put it. All the jokes, all the mimicking, all of these incidents are like paper cuts -small and will eventually heal. No point crying over a paper cut or complaining to someone about it. But, imagine getting paper cuts repeatedly and in the same place. Racism for me has been small paper cuts. For many others, it has been deep slashes, broken bones or bullets to the head. 

People of colour face different kinds of racism, but all our experiences include this constant questioning. Why am I not good enough? Do they see me differently because of my colour? Am I being treated differently? Were they racist or is it just me? Was I exposing too much of my culture? Not one question but many. All the time.

We live in a globalised society. Your culture lends into mine and mine into another’s. Unfortunately, we all have bias, conscious or not. But as Ibram X. Kendi rightly says “denial is the heartbeat of racism, beating across ideologies, races and nations”. It’s not enough to say that you’re not racist or to say racism doesn’t ‘happen’ where you live; it does, and the change that needs to happen requires effort. We learn racism from society and culture, through the news we read or the Netflix we watch. Racist ideologies permeate everything we consume. Racial supremacy and hierarchy do exist. Racism is intersectional.

We need to actively challenge our prejudices, our society and its teachings, to question and call things out whenever we can. Educating ourselves is imperative to mending the beliefs woven into the fabric of our society – read Reni Eddo-Lodge or Angela Davies, listen to Code Switch or follow Afua Hirsch. Most of us don’t understand how our racism is intersectional, how a person’s colour, race, culture, ethnicity and religion can often be linked and integrated. Being anti-racist means being curious and engaged, so ask a friend of colour about their identity and culture. We don’t want your pity, we just want to be understood and celebrated. Start anywhere but just start.

Artwork by Rachel Jung

Seaspiracy: vegan propaganda or important warning?

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This month’s most talked about Netflix release was an unusual one, yet it sparked more debate than some of the platform’s most popular shows. The documentary Seaspiracy made it into the Netflix top 10 in no time, and the heated reactions about it in the media were just as quick to arrive. Many praised it for attacking the environmental impact of fishing head on, qualifying it as the absolute “must watch”. Meanwhile, others criticised it just as vehemently, and labelled it a piece of propaganda against the fishing industry and accused it of taking statistics out of context to promote veganism.

The documentary, directed by Ali Tabrizi and produced by Kip Anderson, exposes what is perhaps the biggest threat to our oceans: industrial fishing. At first, it might come as a surprise, since throughout the years, despite the rising awareness about plastic pollution in our seas, we have heard little about the dangers linked to our ever-increasing fish consumption. The recent BBC documentary Blue Planet II failed to even mention industrial fishing, and environmental organisations such as Oceana or the World Wildlife Fund fail to mention our fish consumption as a direct threat to the ocean. 

To give us an understanding on how fishing—not plastic straws nor any piece of single use plastic—is the most important threat to the oceans, the documentary discusses many damages that it causes. On the top of the list are bycatch of sea turtles, dolphins, and sharks, the destruction of the seabed through the trawling of huge heavy nets, and most obviously, the emptying of the seas which are at the point of collapse. Despite the controversy, the destructiveness of these practices have not been denied even by the harshest critics of the documentary, instead, they have taken issue with how this information is presented and supported. 

Throughout the one-and-a-half-hour documentary, the audience is bombarded with statistics and scientific studies combined with interviews with environmentalists, marine biologists and key actors from the fishing industry. Some fact checkers have looked at the individual numbers presented and have found that although these are not invented, they are in some cases taken out of context. For example, the claim that if fishing continues at its present pace, oceans will be “virtually empty” by 2048, refers to a 2006 New York Times article and, through it, a study published in Science. However, this assertion has since been refuted by many, including the scientists in charge of the initial study. Such a lack of precision from the documentary is indeed frustrating, as it undermines and diminishes its credibility and value.

Nevertheless, Seaspiracy gets more things right than wrong, and it does tackle the problem linked to the depletion of our oceans. Indeed, even if our oceans are not going to be empty by 2048, there isn’t much to be reassured by; 85% of all fish stocks are currently overexploited or depleted, and populations who are dependent on fish to feed themselves (an estimated 120 million people) are therefore becoming increasingly food insecure. Thus,  an environmental problem becomes a humanitarian crisis. 

Another humanitarian issue linked to the fishing industry and exposed by the documentary is the form of modern slavery to which many workers, especially in Southeast Asia, are subjected.  Researchers have established a link between the fishing industry and forced labour, human trafficking, physical abuse and even murder, and reports from the International Labour Organisation confirm that these practices are common place in the fishing industry.

Fishing companies are not the only ones in the industry who are involved in immoral practices. Seaspiracy is also concerned with the role that sustainability labels and environmental organisations play in an industry that more and more resembles a sinking ship. The director, Ali, interviews several executives of charitable organisations for environmental preservation. One such executive, Mark Palmer from the “Dolphin Safe” label, a label that guarantees that no dolphins were killed in bycatch, admitted that there is no way to actually provide such a guarantee, and that their inspectors could easily be bribed once out at sea. The failure of these key players presented in Seaspiracy to ensure the sustainability of fishing practices seems to be a sufficient argument for the authors to claim that sustainable fishing is impossible. Such a statement however, closes the doors to finding potential innovative solutions to ensure that fish can be caught in sustainable ways.

Therefore, with all the environmental and humanitarian problems caused by industrial fishing, and with their belief that sustainable practices is an impossibility under current circumstances, Seaspiracy only offers one drastic solution: eliminate fish from our diet unless you are one of the 120 million who directly depend on it. This is perhaps the message that unsurprisingly gets most of the documentary’s detractors worked up, because any discussion about the protection of the environment that touches on our food consumption is immediately presented as an ideological battle rather than a clear-sighted exchange.

Objectively, if fishing is, as the documentary suggests, the main threat to the survival of our oceans, then it can’t be a bad idea to stop taking tons of fish out of it every day. Ultimately an end of industrial fishing will be beneficial for the environment and humanity in the long term, so why is it that problematic that this documentary presents a change in diet as the “only solution” to save the oceans? 

Of course, veganism and vegetarianism is a powerful and effective course of action that should be considered by all of us, but whether we like it or not, such a drastic change in diet is a position that for now only a small proportion of people will take. Veganism, although on the rise, remains an unrealistic option for a large amount of the world’s population, as there are many cultural, geographical and financial constraints that come with any change of diet. So, by promoting this as the “only solution”, the documentary refuses to acknowledge any other legitimate efforts that can be made, excluding many people from the conversation.

Ultimately, Seaspiracy can be appreciated for having raised awareness of the danger that marine life is facing. By confronting the powerful fishing industry in front of the large Netflix audience, the documentary broke new ground by affecting the public discourse on an oft-overlooked, but nevertheless pressing global issue. That said, the questionable factual precision to support some of the documentary’s arguments undermines the important message that the film sets out to convey. And while their advocacy for a plant-based diet is relevant to the discussion, presenting it as the sole solution is counterproductive. But whether we decide to change our diet or not, let’s remember that oceans cover almost three quarters of our planet and that they are our lifeline. We must do whatever we can to protect it.

Image Credits: Australian Institute of Marine Biology (CC BY 3.0 AU)

The topography of Oxford

Old legends of a bygone past transcribed in an obscure chronicle tells us that Oxford used to host human beings. At those remote times, students were allowed to stroll around the city, promenade in the parks and joyfully gather together to celebrate in the streets of this legendary place. Alas, since ‘things that should not have been forgotten were lost, and history became a legend, and legend became myth’, I would like to recall those long-forgotten serene times.  

Students who did not previously study at Oxford, or who dared to come to this sceptred isle  from farfetched lands (informally known as international students) were immediately made comfortable  with WhatsApp messages from other flatmates saying “did you pick your Bod card and fob at the  lodge?”, “let’s meet in week 7 of Hillary”, “do you like LMH?”, “how was the tute?” and “see you at ChC meadows at the college boathouse.” 

This was particularly fascinating were you an international student still struggling to figure out how to say ‘strainer’ in English, having spent your entire academic English learning career being taught much more important things, such as the urgency for the use of the Oxford comma. After a glorious  C2 certification you felt like you had cracked it, and then you realised not being able to identity ten names of flowers, birds or everyday objects. Ironically, to many non-native speakers, terms like ‘grater’,  ‘strainer’, and ‘toenail clipper’ are more obscure than ‘ubiquitous’.  

The first thing you had to learn at Oxford, back at the time, was not how to avoid your pyjamas being spotted when you inadvertently turn on the video on Zoom or Teams, but the vocabulary. Of course, the first reference would have been Carfax. “Let’s meet at Carfax”, told a friend. And I replied, “do you mean Halifax?”, followed by a rush of laughter. Carfax Tower apparently marks the alpha and omega of the city centre, the meeting point of all activities.

Then there were more obscure terms: “see you in Cowley”. I must admit that given the notoriously well-articulated British pronunciation I honestly believed they were referring to a certain Cow Lake, which I then presumed to be located in Christchurch Meadow, given the cows. It appears that it is the name of the vibrant area south of Oxford.  

And then came the most dreadful reference, “do you live in Jericho.” This was most confusing. I  knew that there was Jericho in Jordan but I also recalled that in the Bible the city was destroyed by  God’s wrath, and at the sound of the angels’ trumpets “the wall of the city fell down flat”. Was it a bad omen? Was my friend wishing my house to fall flat as well? I then discovered that Jericho is an affluent area north of Oxford.  

Even more bemusing were the names of colleges. I still remember when a friend told me he “lived at Jesus”. I thought his main was not totally sound, or that he was probably a fervent believer. I  googled ChC the first time I was told to reach my college’s boathouse there. No one told me that there were no lights and that wandering through ChC meadows after 7 pm and a rainy day is the most medieval experience you will ever go through. Suspiciously observed by menacing cows, desperately trying to avoid the puddles, at a certain point I realised I had reached the river, and I had to wander for another hour trying to guess which coat of arms of the twenty-something boathouses belonged to my college.  

And then there are the others … Only at Oxford, a college founded in 1379 would be called  New College. Not to mention the love of Oxford student for unintelligible acronyms such as LMH,  GTC or ChC. Then there is St. Catz. (a name that really does sound bad in a certain Romance  language), which ominously points to an idolatrous cult of animals. For anyone who has a rudimentary knowledge of Latin saying “I study at Corpus” will sound tragicomical. I gently replied, “do you mean you are studying a corpus of texts.” Poor Corpus Christi; and this truncation comes despite Corpus Christi having been one of the most important festivities of medieval Europe. I still remember how puzzled I was when a friend told me he studied at Exeter and yet at Oxford; at first, I presumed he had the gift of ubiquity (not really a superpower I would envy if it meant following two seminars at the same time). Some college names are even more puzzling. There is a Queen’s College but not a King’s  College, and it is one of the oldest colleges but yet nothing remains of its original foundations.  

Then there is Magdalen. I once gestured at the college exclaiming “this is  Magdalen” (pronouncing the name of the college how the personal name is), and my friend was quick to point out that the pronunciation of the name of the college was different, even though no one could explain why. Apparently it is because in the 1458 charter of the college the founder wanted the name of the college to be pronounced Maudelayne. A friend suggested it sounded like French, hence posh.  In my mind, the term madeleine in French just reminds me of a certain pastry, and of a too-often quoted passage in Proust’s recherche.  

And then there is the most puzzling name of them all: University College. I mean, isn’t it a bit pretentious? Did they come first and hence could spoil all other colleges of this prestigious denomination? How did it work? I can just imagine the other desperate founders of Oxford colleges,  struggling with saint and cities, when they discovered that the name ‘University’ was already taken. There was no solace for these good-willing people after the others had already taken a French-sounding name, St. John’s, New, Exeter, University and Queen’s. No wonder they had to resort to names of people, such as Pembroke or other fancy French names no one can spot (apparently Oriel derives from a property called La oriole, I wonder if it is connected to the bird).  

That is all, or at least this is what I remember of that bygone past when you could go from  Cowley to Jericho passing through Carfax, and endless colleges whose names I will never grasp.

Art by Rachel Jung

Covid-19 fines vary dramatically between colleges

FOI data has shown that colleges have opted for drastically varied approaches to COVID-19 disciplinary processes, with some colleges fining their students figures of over £4000, and others choosing not to fine students at all. Of the 26 colleges that Cherwell obtained data for, Somerville College has fined its students the most, administering 107 fines in Michaelmas alone totalling £5590. St Hugh’s College is also amongst the colleges with the highest amounts fined, administering £4300 in fines to date, with £2575 of that acted or levied. Trinity College, St Hilda’s College, and the Queen’s College are amongst the colleges that reported no fines for Michaelmas or Hilary up to the mid-February point.

The UK government’s fine policy suggests that those 18 and over will be fined £200 on their first COVID-19 rule breach if deemed necessary by the police, which is lowered to £100 if paid within the first 14 days. Under educational guidance, however, those attending illegal house parties of more than 15 people can be fined £800, doubling with any repeat offences. Under college policies, fine amounts vary, with Keble College fining between £50-£250, with the £250 fine reserved for those caught mixing households on multiple occasions. Other colleges provided less specific information on fining, instead providing ranges, with Mansfield College’s top-end figure being £500. 

Some of these colleges have opted for different disciplinary methods for COVID-19 rule breaches, both alongside and in replacement of fines. At Merton, some students were required to write essays of a tutorial length on COVID-19 related topics. At Trinity College, where no students have been fined, disciplinary methods include formal warnings, community service, restrictions from shared spaces, and in some cases, banishment from the college premises. A spokesperson for Trinity College told Cherwell that the college opted against using fines as a result of the possible disproportionate impact of fines on lower-income students, as well as JCR opposition to fining. 

A student that received a £30 acted fine and a £200 suspended fine for having a gathering in their room during Freshers week told Cherwell: “The COVID-19 pandemic has affected everyone’s social life to some extent. It had an outstandingly high impact on first-year students who found themselves in a novel environment. Freshers’ week plays a central role in the establishment of a support system at University. […] So, I consider that although I received a fine, it was worth having gatherings and getting to know people.”

The same student went on to argue that fines may not be a fair system. “An issue with the fining system is that it further enlarges the socio-economic discrepancies between students. Someone with financial difficulties may socialise less because the fine may affect them more.” Many fines are related to large social gatherings, with 47 of the fines that New College gave out during Michaelmas being ascribed to only 6 events. 

Another student was given a series of suspended fines. “I was fined around four times, and each time the fine doubled. The biggest fine was around £300 which seemed ridiculous. However, the college never followed through with them and I, as of yet haven’t been charged.”

“I was obviously annoyed about it and it was a frustrating situation, because I had to weigh up social isolation and breaking COVID-19 rules. And I know for certain I have met some of my best friends at university from breaking the rules, either within college or outside. So while I understand the college has to put on a front, and perhaps not officially fining me was that, it’s still frustrating because the college don’t seem to understand the social problems students face by sticking to COVID-19 rules.”

Multiple students cited the social ramifications of this policy, with another recipient of a suspended fine sharing their experience with Cherwell: “Three days into my time at Oxford I was given a three-figure suspended fine, to be paid the next time I committed the offence within a year. The offence was that of socialising with my fellow freshers.”

“The Porter broke up the innocent gathering as if we were producing Class A drugs, and took our names as if we were dangerous criminals. All this was, of course, the obvious consequence of prohibiting 100+ eighteen-years-olds, in self-contained accommodation and with hardly any contact with non-students, from interacting properly with anyone but 2/3 other bubble members.”

In a formal complaint to a college, another student requested the college “rescind or at least change the fine” that had been issued to them and five others, calling the disciplinary measure “incongruous to our actions” and “frankly an elitist consequence from a college that prides itself in denying elitism,” begging the question, “what is £100?”

“£100 is certainly worth a lot to a whole lot of people but frankly countless people in our college would throw away that amount of money on a suit, a new pair of shoes, or even to get into an esteemed club just because they can. Therefore, the punishment is not a future prevention but instead a confirmation that people can solve their problems with the writing of a bank note.”

A representative for Somerville College told Cherwell: “Somerville College is committed to preserving the safety and wellbeing of all our students, our staff and the local community during the Covid-19 pandemic. In Michaelmas 2020, we employed a fixed system of warnings and fines as a means of enforcing the government’s regulations and thereby keeping our college open and our community safe. The schedule of penalties was published at the start of term so the level of fine for each offence was known to everyone in advance and consistency in the application of fines guaranteed. The proceeds of these fines were divided equally between three local charities. As part of a no-tolerance policy, there were no fines imposed in Hilary 2021.” 

“In order to adopt the most nuanced approach for Trinity Term, a panel commissioned by the Governing Body of the College has developed a new disciplinary framework that balances the need for penalties that are sufficiently robust to deter Covid breaches against our overarching goal of maximising compliance and ensuring that everyone feels safe”. 

“As such, the framework will include fines, but these will be reserved primarily for serious or repeat infractions, with a sliding scale of penalties to be deployed at the Deans’ discretion, including formal warnings, community service, reflective essays, bans from student functions, suspended fines, immediate fines and the requirement to leave college early (for finalists) or temporarily (non-finalists). Under this system, we hope that everyone will feel safe and happy to return to Somerville and their Oxford lives in Trinity 2021.”

A spokesperson for Jesus College told Cherwell: “Jesus College is proud of the diligence and care its students have shown during the current pandemic, for those both within our community and the wider Oxford community. The College imposed fines amounting to 225 pounds across Michaelmas and Hilary terms. It also imposed suspended fines of 4,000, which are not payable unless there is another breach of the bylaws within a specified time. The total received by the college – 225 pounds – was forwarded directly to the College’s student hardship fund.”

A spokesperson for St Peter’s College told Cherwell: “The vast majority of the College’s students have, throughout this academic year, largely complied with restrictions which have been, and continue to be, necessary to keep our students and staff safe and to reduce the risk of the onward spread of Covid 19 to the wider Oxford community.”

“However, there have been some instances in which students did not comply with the requirements – for example by not sticking to their own household areas. In those cases, reported breaches were investigated by the Dean and some fines were imposed. Where fines were imposed, students were also expected to re-familiarise themselves with the College Regulations and the requirements of the University’s Student Responsibility Agreement. All decanal fines paid by students go into the College’s Student Hardship Fund.”

When contacted for comment, a spokesperson for St. Hugh’s College told Cherwell that “St Hugh’s is one of the largest colleges in Oxford with a significantly higher proportion of students living on site,” and that the “the safety and wellbeing of our students and staff is paramount.”

23/4/21, 14:36 – updated to include a further student comment.

Image Credit: Alvin Gast / CC BY-SA 4.0

The Common DNA of the Snyder Cut and First Cow

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The world’s gone mad.

I’m not talking about COVID or politics. I’m talking about an interview with Zack Snyder by the New York Times, before the release of Zack Snyder’s Justice League, a revised version of 2017’s  Justice League which brings it in line with Snyder’s vision. He noted that the film’s unusual 4:3 aspect ratio was something it had in common with indie film First Cow, saying, “Those two movies share some common DNA, I think…I would love that in a double feature, First Cow’ and the Snyder cut of Justice League’.

For those unaware, First Cow is a critically praised but financially unsuccessful movie about making a living on the American frontier, as different from the Snyder Cut as…well, as an indie art film and a gigantic superhero epic, with barely any similarities at first glance. To examine these films side by side would be insane. But insane ideas aren’t always bad ones, and I was curious whether Snyder might be on to something with this comparison. So here I am, having watched both films, ready to explain how the Snyder Cut and First Cow both explore the ideas of heroism which are typical to their genres, and how they use comparable techniques to make very different points.

While the use of a nearly square 4:3 aspect ratio for the Snyder Cut struck many as unusual, Snyder’s decision was carefully considered. The taller frame of the image allowed him to recreate the predominantly vertical framing of comic panels and suited his goal of releasing the film in IMAX. While the pandemic has made viewing the Snyder Cut on IMAX impossible for now, the film’s visuals are magnificent. With ample use of slow-mo and bold lighting, we get the sense that even when the heroes aren’t on screen, we’re watching something extraordinary, as if the glory of the Justice League transforms the world they live in and makes it special, an idea that Snyder will go on to develop.

Like superhero films, the Western is likewise a genre dominated by visual spectacle, but Kelly Reichardt, the director of First Cow, uses visuals to tell a different story. The tight, square frame of the image adds a sense of intimacy instead of grandeur and emphasizes the oppressive vastness of the American frontier. Building on this, the story’s events are often framed at a distance, through barriers such as doorframes or windows, using the camera subjectively and implying that the story we see is only a fragment of a wider, fully realized world.

This is particularly significant given how Reichardt and cinematographer Christopher Blauvelt invite us to look through the eyes of minor characters in the film. Blauvelt noted in an interview that the framing of the cow’s arrival in the frontier town, from the perspective of Native Americans fishing nearby, was out of Reichardt’s desire to “[think] of how they must have felt when things like the very first cow ever appeared in a territory”. The camera lingers on these minor characters for unusually long stretches of time, such as when Reichard concludes a scene showing how the settlers’ view of the beaver-trapping industry clashes with that of the natives by turning the camera o show two Native American women chatting in their own language, suggesting her interest in telling—even briefly—these small, atypical stories. Instead of the tendency for Westerns to focus on a single white hero and relegate others, especially Native Americans, to marginalized stereotypes, Reichardt seeks to broaden the genre’s lens and encompass a wider world.

The Snyder Cut, like First Cow, strives to contextualize its superheroes within a human world. Something Snyder is frequently criticized for is his heavy-handed symbolism, such as how his films for DC portray Superman as a messianic figure and repeatedly frame him with outstretched arms to invoke the Crucifixion. The way his visuals almost always present the events on screen as being awe-inspiring means that all of the members of the Justice League are rendered as larger-than-life beings, which poses the risk of making them feel distant and inhuman. But Snyder also spends time showing them doing day-to-day things like making tea or applying for jobs, with these scenes anchoring these characters to the human world. They’re presented as elevated role models, but these human elements keep them from feeling unapproachable, and give a better sense of the world the heroes are fighting to save.

However, this solution is an imperfect one, with these long scenes contributing to the film’s meandering pace and exhausting run-time. But sometimes this link of the human and superhuman works perfectly, most notably in the case of Cyborg, whose character arc in the Snyder Cut—moving from hating his Frankenstein-like existence to accepting and fully using his new powers—is probably the most well-developed and interesting in the film. He, alongside the Flash and Aquaman, are new members of the League who fall victim to doubt, apathy and a fear of commitment, holding them back from greatness. The film presents Superman, Wonder Woman and Batman as mentors, whose role is to unite and guide these young heroes towards realizing their heroic potential. And while the heroes recognize and nurture each other’s unique skills, the villains are a force of oppressive homogenization—they employ a mindless, monstrous army, and the event the heroes are trying to stop is literally called the Unity—with Snyder sketching out an almost religious allegory counterpointing the value of difference with demonic forces which seek oppression and the loss of individuality.

First Cow is altogether more skeptical of the archetypes of heroism typical to Westerns. The protagonists create comfort and beauty on the frontier through their work and friendship, but their success is only possible through acts of theft, which eventually lead to their deaths. It is always ambiguous whether the protagonists are selfish or selfless, or if their actions are right or wrong—every character is united by greed and folly, but also by gentler emotions. Reichardt is skeptical of these simple categories, just as she points out how the American Dream requires people to already possess skills and capital to succeed. In this system good people can succeed, but only by breaking the rules.

It’s common for movies to explore morally simplistic genres by making their heroes darker and flawed, from self-doubting superheroes to violent cowboys, a style of storytelling which Snyder is very much a part of. And these stories, at their best, are thrillingly original and thought-provoking. But First Cow shows that that kindness exists amidst violence, that nostalgia unites even the selfish, that in the barbarity of the frontier—of civilization, even—friendship is possible. The idea that heroes must be violent and tormented is as reductive as black-and-white morality, and by showing us the inner workings of human kindness, First Cow finds complexity within a simple, gentle narrative.

The Snyder Cut and First Cow seem to say very different things: the Snyder Cut is a world where man can, by shedding apathy and gaining faith, reach the superhuman heights of the heroes of old, while First Cow defies the genre limitations of the Western by showing us a glimpse of a broader world, in which goodness and selfishness are impossible to neatly define. But when you consider these films together, it becomes apparent that their common DNA is thematic—both movies draw on a comparable arsenal of narrative and visual techniques, to explore the same question of what it means to be a hero and a good person.

Image credits: https://www.flickr.com/photos/147718632@N06/38441988401/in/photostream/?fbclid=IwAR2l0eX4OmOL_QUaoC6rT-fHVmzLff8NTexRCraw-0jGzJk5MuKKEm1k_iE

Oxford University launches new education and enterprise initiative for BAME students

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Oxford University has launched an Entrepreneurial Fellowship Initiative to drive inclusion within business, start-ups and venture capital and ensure equality for Black, Asian and Minority Ethnic groups in senior leadership positions. Twenty BAME students studying at Oxford University will undertake eight-week funded internship placements with start-ups from the Oxford Foundry’s portfolio this July. The initiative aims to provide fellows with skills and experience in venture-building areas as well as opportunities to help them achieve their personal and professional goals. 

Throughout the placement they will be supported by world-leading entrepreneurs and business ambassadors and more than 50 mentors. Ambassadors include Angela Ahrendts DBE, former Senior Vice President of Apple Retail, Ric Lewis, Executive Chairman and Chief Investment Officer of Tristan Capital, and Biz Stone, Co-founder of Twitter and Chair of the Oxford Foundry Advisory Board. 

The University described the initiative as “game-changing” stating: “Crucially, the programme will provide Fellows with a platform and strong support community of peers to help navigate and combat the barriers and biases which regrettably still systemically exist in entrepreneurship.” The University also referenced updates to the Parker Review published in March 2021 which found that nearly a fifth of FTSE 100 companies lack board-level ethnic diversity, and other reports that show over the past 10 years, less than 1% of venture capital investment in the UK went to Black entrepreneurs. 

Professor Martin Williams, Pro-Vice-Chancellor for Education at Oxford University, said: “The under-representation of Black, Asian, and Minority Ethnic students in higher education, academia and entrepreneurship, is well documented, and something that the University continues to strive to address. Closing the opportunity gap for all Oxford students and promoting inclusion and fairness in entrepreneurship is at the heart of the Oxford Foundry’s mission. This fantastic programme will take that work a step further towards supporting and guiding the careers of the innovation leaders and entrepreneurs of tomorrow.”

Director of the Oxford Foundry, Ana Bakshi, said: “Talent is everywhere, opportunity is not – and that is the primary focus of our Entrepreneurial Fellowship Initiative; to provide access to the support and career pathways all students need to succeed, when they need it most. Now is the time to invest and to make this a reality. We have the potential to dramatically shift the landscape of people from Black, Asian, and Minority Ethnic backgrounds and other under-represented groups within senior leadership positions, and to substantially, and sustainably, improve fairness within our global entrepreneurial ecosystems. We can create a world that is reflective of the world we want, and it all starts with education and entrepreneurship.”

Sean Sinanan, President of the Oxford African and Caribbean Society, and a third year undergraduate studying Philosophy, Politics and Economics at Mansfield College, said: “There is an unspoken dilemma that many students face. You either enter a corporate career upon graduation or find something else. However, the incredibly important work of the Oxford Foundry via these Fellowships helps mitigate this issue. The Fellowships inspire students from under-represented backgrounds to tap into their own creativity and explore alternative pathways in a sector that has been wrongly deemed as risky.”

“The prospects of high-level mentorship to develop skills, paired with work experience in exciting start-ups which also have a social impact, not only demystifies the venture capital world but also offers a genuinely unique opportunity for students who are not interested in ‘traditional’ career paths. I am extremely excited to promote this to the Oxford ACS. I have seen how creative and ambitious students of the society are – and thus, I believe this Fellowship Initiative will truly nurture and empower such talents.”

Image Credit: Oxford Foundry