Sunday 6th July 2025
Blog Page 430

Should I fly? How coronavirus and BLM showed me an answer

As international tourism reopens, an important question is back on the cards: should we fly? If we want to be responsible travellers, this is the fundamental question each of us must answer.

Throughout 2019, as the media feverishly covered Greta Thunberg’s transatlantic voyage, this question filled me with cognitive dissonance. Not flying seemed ascetic and impractical, exuding a perverse privilege of time and money, and yet it also seemed to be the only ethical solution in sight. Was anything else hypocritical? What opportunities to learn and experience the world would I forgo in a decision not to fly? Would my decision make any difference to the climate anyway? The dissonance deepened the more I wrestled with it.

But dissonance is an insincere position. I believe we have a moral obligation to confront such issues head-on, to educate ourselves into a stance, however nuanced that stance must be. The coronavirus pandemic and the Black Lives Matter movement both helped me arrive at a position, offering clarity on questions of environmental justice and the interplay of individual and structural decisions. Tragically, the coronavirus pandemic has given us a view of what a world without air travel might look like. I want to share, in long-form, the research and reflection which have brought me to a decision.

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My first step towards an answer was assessing commercial aviation’s contribution to climate change. Before the pandemic, the aviation industry was responsible for somewhere between 4 and 5% of total human-caused global warming. About 40% of this warming came from CO2 emissions, representing 2.4% of global fossil fuel emissions in 2018. The other 60% of the warming came from gases like nitrogen oxides and sulfur dioxide, tiny particles like sulphate and soot, and changes to cloudiness induced by these particles.

Aviation-induced cloudiness may account for up to 55% of the total warming impact from aviation. At temperatures below -40oC, soot and tiny water vapour droplets ejected from aircraft engines act as nuclei onto which ice crystals can form, producing a white line of clouds behind the aircraft. These are the striking condensation trails (‘contrails’) familiar from the ground, which are subsequently dispersed by winds into thin, hardly visible ‘contrail-cirrus’ clouds. These clouds reflect very little solar radiation but insulate like other clouds, making them potent warming agents.

Despite representing the majority of current global warming from aviation, these non-CO2 sources are hardly mentioned in media debates about flying. Part of this is because the best estimates for contrail extent are more uncertain than those for CO2 emissions; measuring such thin, short-lived clouds from satellite data is far harder than calculating CO2 emissions directly from the amount of fuel burnt, and so industry and media publications frequently err on the side of caution. Uncertainty is integral to robust science but is exploited by fossil-fuel industries to hide the knowledge that this warming exists, is large, and needs to be addressed.

A second reason for the omission is related to the different timescales over which warming effects operate, and the difficulties in jointly assessing them. For instance, contrail-cirrus clouds from an individual aircraft persist and contribute to warming for at most a day, whereas CO2 emissions accumulate and contribute to warming over centuries. In other words, CO2 emissions from the first trans-Atlantic flight in 1933 are still warming the Earth, but only yesterday’s contrails are. Nonetheless, because contrails are so potent at locally warming the atmosphere, the typical daily extent of contrails induces more warming than “all the aviation-emitted carbon dioxide that has accumulated in the atmosphere since the beginning of commercial aviation” causes on that day.

The coronavirus pandemic illustrates this nicely. In areas where aircraft fleets were grounded, no warming could come from contrail-cirrus, but warming was still being contributed by the legacy of past aviation CO2 emissions. However, the virtually instantaneous climate response to contrail-cirrus should not lead us to underestimate it – as soon as we start flying again, contrail-cirrus will resume; its extent is expected to triple by 2050, growing at a faster rate than CO2 – but it does explain why CO2 and non-CO2 warming are so often separated.

A third reason why non-CO2 warming is often forgotten is its non-linearity: altitude, latitude, temperature, time of day and the characteristics of the land beneath the flight path (that particulates fall onto) all determine the magnitude of the non-CO2 warming components. This precludes being able to specify ahead-of-time the precise warming contribution of a given flight. Unfortunately, favourable conditions for airline efficiency are those that exacerbate contrail warming – such as flying at high altitudes, high latitudes and at night (because there is no reflection of solar radiation to partially offset the warming at night).

Many carbon calculators and media visualizations suggest we can address the non-CO2 warming contribution simply by multiplying CO2 emissions by two. The three factors discussed above (measurement uncertainties, temporal disjunctures and non-linearity) explain why this approach is flawed. (This is a mistaken interpretation of a ratio known as the relative forcing index, which divides all past aviation emissions contributing to warming today by all past aviation-CO2 emissions contributing to warming today). We cannot use this ratio in any predictive or multiplicative way for an individual flight. Hence, it is incredibly difficult for scientists to robustly calculate aviation’s ‘total global warming potential over the next 100 years’, the standard metric used in international agreements to specify how much global warming an individual action will have.

Going through these technical details is important. Firstly, they highlight how the aviation industry exploits legitimate measurement difficulties to trivialize itself and escape international regulation under the Paris Agreement by only referencing CO2. Secondly, measurement uncertainties and non-linearity together explain why most flight carbon calculators will probably underestimate the damage of a given flight. Thirdly, the inherent unpredictability of a flight’s climate impact shows why waiting for better technical data does not excuse current inaction.

In short, we need to consciously acknowledge all the possible warming effects of flying in our decision-making, even if an accurate picture of the climate impact of a given flight is unknowable until after the plane lands. Most simply, the bottom line is that 5% of global warming was caused, pre-pandemic, by commercial aviation.

The next important topic to investigate is the uneven distribution of air travel, even within richer nations like the UK. In 2019, less than half (48%) of the UK population flew (weighted towards London and the south-east), and yet the UK still had the third largest aviation emissions of any country. The 15% of the UK population who fly three times or more a year take about 70% of all UK flights, flights which have been laid at the door of second homes, offshore tax havens, and frequent short-haul city breaks. Flights per capita are highest for wealthy island nations and offshore tax havens.

Globally, inequality in aviation is far more extreme. Although the proportion of the global population who have ever flown has never been systematically addressed (which is itself telling), somewhere around 6% is the current best guess. Airline routing shows that only 1.2% of the total carbon emissions of air passengers were emitted for flights between African countries in 2018, whereas 18% was emitted between North American destinations (over a far smaller geographical area). Research by Oxfam demonstrates that the richest 10% of the world’s population emit 49% of all CO2 emissions. Air travel is even more unequal: the top 10% consume 75% of all air-transport energy.  

Fly from London Heathrow to JFK New York and back and you’ve already emitted more CO2 than the average person in 56 (mostly African) countries emits in a year, according to an uncomfortable Guardian visualization – and this calculation ignores non-CO2 warming effects. I recommend having an experiment with the page: I found it an incredibly powerful visualization because it fully highlights the environmental racism and the environmental privilege involved in flying.

Indifference to carbon inequalities and disregard for climate change’s disproportionate burden on people of colour is a form of racism, according to Laura Pulido, a leading scholar in the field. “The evidence for the uneven and unfair distribution of death [from climate change] is overwhelming”, she writes. “Indifference…characterizes the attitudes, practices, and policy positions of much of the Global North toward those destined to die”. Pulido discusses environmental racism as structural, state-sanctioned racial violence that has always been inherent to capitalism, and that has always offloaded its externalities onto poorer, less valued bodies.

Environmental privilege is the ability to reside in (and travel to) clean, un-poisoned places, shielded from climate change’s worst impacts, all the while polluting the environment. In the words of social activist, Naomi Klein, environmental privilege requires vast sacrifice zones. “Fossil fuels…are so inherently dirty and toxic that they require sacrificial people and places: people whose lungs and bodies can be sacrificed to work in the coal mines, people whose lands and water can be sacrificed to open-pit mining and oil spills…And you can’t have a system built on sacrificial places and sacrificial people unless intellectual theories that justify their sacrifice exist and persist: from Manifest Destiny to Terra Nullius to Orientalism, from backward hillbillies to backward Indians…[It’s] the original Faustian pact of the industrial age: that the heaviest risks would be outsourced, offloaded, onto the other – the periphery abroad and inside our own nations.”

I believe the Black Lives Matter movement must be a clarion call for people who fly and have flown to examine the privilege of choosing to fly, something I’m guilty of not doing in the past.

The first authors to use the term ‘environmental privilege’ remark that those with it “often believe they have earned the right to these privileges”. Yet how can anybody earn a right to fly and emit a vastly outsized share of emissions, way above the global per capita emissions necessary to keep climate change under control? To me, it is essential to reframe flying not as a right or a goal but an immense privilege and responsibility. Not flying is not about victimhood or sacrifice but the position of the great majority of the world’s population. Prominent environmental activist and journalist George Monbiot captures the mood well: “these privations affect only a tiny proportion of the world’s people. The reason they seem so harsh is that this tiny proportion almost certainly includes you.”

Are there, then, any arguments that can justify buying a holiday plane ticket, when to buy one is the most damaging single action for the climate most people can make? This is where I feel the coronavirus pandemic offers clarity. It has given climate activists, tragically, the very result they were campaigning for. We no longer have to talk hypothetically.

Aviation is the backbone of tourism: about 60% of international tourist arrivals are by plane, not to mention domestic travel. Much of tourism’s recent growth comes from the 60% decrease in airfares since 1998, with most tourists now travelling for leisure, not business. Tourism is not a marginal sector: it represented 10.3% of the world’s GDP in 2019, and has been crippled by the pandemic; the World Travel and Tourism Council expects 31% of tourism jobs (100.8 million) to be lost in 2020. The last four months evidence the merit in the argument that some air travel is necessary for development and cultural exchange. If not, are we happy with the prospect of swathes of the travel industry collapsing again? Of course, this is a slippery, ethically complex issue: the same countries most vulnerable to sea level rise are most dependent on tourism and international aviation for income. Whilst I would love to see the scope of both long-haul and short-haul flights curtailed, the crucial takeaway for me is that abstention from flying can be socially and economically destructive, just as climate change is.

The pandemic has also brought into sharp relief the structural reasons limiting the effectiveness of individual action. By April, although passenger numbers had fallen by over 95% worldwide, CO2 emissions from aviation had only fallen by 60%, fitting with the 62% decrease in flight departures. In other words, many flights have been taking off practically empty: ‘ghost flights’.

There are several reasons for this. Firstly, in the US, a stipulation for government bailout was that airlines kept routes running despite the low demand. This emphasizes how important regional interconnectivity is for governments and their unwillingness to axe major transportation routes for the climate’s sake. Secondly, ghost flights flew because of slot allocation rules (until these were temporarily suspended). Slots are the ability for an airline to take off and land at crowded airports at particular times, reallocated every six months. If an airline operates its slots at least 80% of the time (the ‘use it or lose it’ rule), it can keep the slot for the following season, making them ridiculously valuable at busy airports. For instance, Oman Air reportedly paid US$75 million for a pair of Heathrow slots in 2016 and British Mediterranean Airways flew a plane empty six days a week for six months to Cardiff in 2007 to preserve its Heathrow slot after axing a route to Tashkent.

The pandemic reveals how far airlines are incentivised to fly popular routes regardless of their passenger load factors. A major argument of the Swedish flygskam (flight shame) movement is that aircraft departures could be reduced if enough people abstained from flying. Whilst passenger numbers fell in Sweden in 2019, these reductions were crucial to small regional airports without slot allocation; there is a sense of futility to the consumer-driven argument. It would be crazy for airlines to give up their expensive slots at crowded airports when the aviation industry was expected pre-pandemic to more than triple in size by 2050. Even if businesses and academia continue videoconferencing and many airlines are laying off pilots and old stock, air travel is still likely to bounce back. Therefore, the main challenge for climate activists is to stop further expansion and further lock-in. This is why the court ruling that deemed Heathrow’s third runway illegal was so important.

Aviation is also artificially cheap. Although part of this is budget carriers and record-low oil prices, cheapness is also structural. Article 24 of the 1944 Convention of International Civil Aviation exempts all aviation fuels from taxation. According to a 2019 government briefing paper, this is an “indefensible anomaly”, but it is an anomaly that the UK government can do little about. Whilst Article 24 exists, any fuel taxation policy would only encourage environmentally damaging ‘tankering’: filling up a plane as full as possible in a non-taxed jurisdiction, leading to more emissions due to the plane’s heavier weight. All progressive aviation regulations – such as a no-fly zone over the Arctic – face the Sisyphean challenge of obtaining unlikely worldwide cooperation.

However, I believe it is disingenuous and dangerous to meekly accept that individuals cannot change commercial aviation’s fate. We might not be able to stop pre-coronavirus flight levels resuming, but our choices can slow the industry’s rate of expansion, particularly as role models like Greta Thunberg shift the representation of aviation away from discourses of freedom and status towards recognition of damage, privilege and death, including flying’s toll on personal health

PhD researcher Steve Westlake has shown that “around half of respondents who know someone who has given up flying because of climate change say they fly less because of this example.” Another study shows climate scientists with smaller carbon footprints are believed as more credible by the public. Credibility increases as communicators reform their behaviour. Crucially, individual action also paves the way for public acceptance on structural changes, like taxes on frequent fliers.

As leading no-fly climate scientist Kevin Anderson puts in: “individuals are what we first see manifesting potential systemic change. To succeed, examples of change need to gain momentum, be taken up by others, and finally be scaled up – perhaps through top-down nurturing and the development of specific policies.”

Ultimately, I admire people with lifelong no-fly policies, but I think being puritanical and renouncing flight should not be the focus of the discussion, as the pandemic has shown. Widespread reduction is what we need, not individual or societal elimination. Alongside the massive privilege of flying, there is the privilege of being able to choose not to fly, a privilege afforded by fast, dense train networks; by powerful passports which minimise overland visa hassles; and by family living close to home. If those privileges are available to us, I think we should take them to minimize our harm, but if they are not available, we should not shame occasional flying.

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So, here is my decision. I aim to take at most one personal flight in the next three years. If I fly, I will commit to maximising my time at the destination and will spend my money at homestays and local businesses. I will try to fly medium-haul (the least carbon-intense distance per kilometre); economy-class on the most efficient planes; in the morning (to minimise contrail-cirrus warming); with minimum luggage; and not through the Arctic, where aviation is especially devastating. I have come to see the higher price of train fares as the fair price I should pay to minimise the emissions travel causes. Rather than offsetting through an offset charity-cum-business, widely regarded as ineffective (see here for concise summary), I will donate to a dedicated forestry charity (like treesforlife.org.uk) where concerns about additionality, permanence, leakage and enforceability are less pronounced.

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I hope my article helps you think through this complex issue – writing it has certainly helped me. Let’s have a conversation that avoids flight-shaming and which learns from the Black Lives Matter movement and the coronavirus pandemic. Let’s be nuanced and self-reflexive rather than allowing ourselves to wallow in dissonance.

Artwork by Arpita Chatterjee

What the media coverage of Beirut shows us: a skewed approach to global disasters

Just one week ago, disaster struck Lebanon, a country already on its knees following a series of financial crises and an increasingly incompetent government. The ammonium-nitrate fuelled blast, which demolished a significant fraction of the city’s economic hub and took at least 200 lives, was shared widely across Western media via video footage, and within minutes viewers across the world shared their feelings of shock and sorrow on social media. The Twitter hashtag #prayforbeirut quickly began ‘trending’, and scrolling through my Instagram feed I noticed popular influencer-led brands promoting donation pages such the British Red Cross and Lebanon’s grass-roots NGO, Live Love Beirut. What the media failed to share was the fact that, across the same 24-hour period, anti-government extremists detonated an explosive device in Taimani, Kabul, killing numerous locals, and floods in Yemen left at least 20 people dead. 4th August 2020 also marked the anniversary of the 2019 Cairo car-bomb terrorist attack; an event which, at the time, saw minimal coverage.

The events of 2020 have taught me a lot about the nature of humanitarianism and aid in the western world. It seems we, the Western public, are unable to deal with multiple disasters at once; excited by the hard-hitting headlines of BBC News, one week our sole focus is Black Lives Matter, and the next it is Beirut. In our Covid-19-locked-down, virtual world, humanitarian crises became reduced to ‘trends’, and the name of George Floyd started being utilised as a prop by brands keen to demonstrate their ‘wokeness’.

With a lost life being appropriated for the sole purpose of upping sales, it is no wonder that our world quickly forgets the human reality of such crises. Our attention span is almost non-existent; as soon as disasters become popularised by the media, we have heard enough, and with the help of fresh ‘Breaking News’ our thoughts are diverted elsewhere. Needless to say, black lives are still being unjustly lost, and Beirut is still suffering immensely from its blast-induced catastrophe.

Whilst this disposable nature of human emergencies may simply fuel an ideological crisis for us, the consequences are all too real in the rest of the world. Since the media have exhausted the West’s enthusiasm to combat the crisis in Yemen, it is rarely mentioned, despite the fact that a four-year famine is still ravaging the nation, and a child under five dies every 10 minutes from preventable causes. Meanwhile, in the UK, over-ambitious Chancellor Rishi Sunak introduces to us the ‘Eat Out to Help Out’ Scheme, prompting Brits to spend over £105.4 million on food out in just one week. This makes front-page news.

Our perception of human crises as expendable is not the only flaw of Western humanitarian aid. More often than not, Western news outlets prioritise Western disasters. We may certainly level this criticism against the news outlets themselves, yet the mainstream media understands its viewers perfectly; xenophobic as we often subconsciously are, we care more about our own kind, and sympathise more greatly with those who live similar lives. Hence, the media extensively platformed the Australian bush fires of 2019-2020, and, despite being the tenth largest economy by GDP in the world in 2018, the country received 140 million AUD in donations to aid its post-disaster rebuilding programme. Simultaneously, halfway across the world, in the Democratic Republic of Congo, millions of Congolese people were in need of humanitarian assistance. The country still requires a massive 1.82 billion USD in order to rebuild itself following years of oppression, violence and health emergencies, including Ebola and the longest measles outbreak in the country’s history. Yet, lacking air-time on Western news platforms, the issue will for a long time remain unresolved.

Responding to our need for drama, entertainment and excitement, the West’s ‘breaking news’ approach to news coverage of crises is more destructive than we know. Long-term catastrophes, which no longer spark enthusiasm, are simply forgotten; such is the case with the long-fought wars against the Taliban in Afghanistan, and such is the case in war-torn Yemen. Despite the increased efforts of the likes of Extinction Rebellion & Greta Thunberg, the urgent issue of climate change is being continuously swept under the carpet. In the East, the freedom-fighting citizens of Hong Kong have been left to their own devices; as with other crises, the West have been distracted by their own issues – tackling the coronavirus pandemic.

Manifesting a white-saviour complex, yet demonstrating a truly self-interested approach at heart, the Western mainstream media is broken. Yet, our sub-standard reactions to humanitarian catastrophes are partly due to social media platforms too; in our newly virtual world, it is all too easy to perceive real issues as simply ‘trends’ that can be followed on Twitter and quickly forgotten. In a world only becoming more treacherous as a consequence of climate change, this model of disaster management and humanitarian aid needs a sincere rethink.

The Eurovision Song Contest: more important than ever?

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On 18th March 2020, the European Broadcasting Union (EBU) took the unprecedented decision to postpone the 65th edition of the Eurovision Song Contest – an annual celebration of (mostly) European popular music, regularly involving more than 40 nations from across the continent and beyond – to May 2021 due to the COVID-19 pandemic. In doing so, Jon Ola Sand (the outgoing Executive Supervisor of the contest) noted that this was the first time in the history of Eurovision that an edition had been cancelled since its inception in 1956, though maintained that Eurovision will return next year “stronger than ever”.

However, for a contest whose viewing figures in the UK represent only a fraction of those recorded before the turn of the century (with similar trends reported in other participating nations), accusations of irrelevancy have become prevalent amongst the general public and media alike, with the foreign affairs editor of a Serbian magazine describing it as “a rather worthless contest” and as being “politically and cultural insignificant”.

Irrespective of whether Eurovision is truly “insignificant” in 2020, perhaps there is an argument to be made that the Eurovision Song Contest should have a more pragmatic purpose: to unite culturally and politically-differing nations through music.

Eurovision has never been entirely separated from politics – from the unprecedented military presence at the 1973 contest, due to an Israeli debut appearance just seven months after the atrocious Black September attacks in Munich, to rising Russia-Ukraine and Armenia-Azerbaijan tensions leading to numerous withdrawals from editions in the 2010s, the political landscape in Europe has always reflected in some fashion on the contest and indeed on its participating songs.

But whilst conflict and tension have done much to divide nations, the opposite also holds true at Eurovision. Perhaps the most notable example of this comes from the 1993 contest in the Republic of Ireland, held during the climax of the Bosnian War and the breakup of Yugoslavia; during the voting portion of the contest, in which the host receives the points from each participating nation by phone-line, a garbled and heavily-distorted voice came from Sarajevo to announce the points from Bosnia & Herzegovina, greeted by warm applause in the theatre when the contest was held. This was but a few short seconds of a three-hour broadcast but, in that fleeting moment, everyone gathered in Millstreet was united in a single semi-political gesture.

Small actions like this, while insignificant in any consideration of the contest as a 65-year-old trans-continental whole, yield a faint glimmer of the possibilities for European unity offered by Eurovision. As an event which gathers musicians, many of whom are highly influential back home, from over 40 countries – a number which is set to increase in the coming years, with countries such as Andorra, Morocco, and Turkey all discussing the potential for their returns to the contest – it could be said that more should be done in order to promote the international connections that we need in an ever-divided world, not just in a political sense, but equally in a cultural sense. We shouldn’t be focussing on what divides the participating nations, whether that be the ongoing conflict between Armenia and Azerbaijan in the unrecognised Republic of Artsakh, or the international recognition of Kosovar independence from Serbia. Rather, we should focus on what unites them: a love of one’s country, a love of one’s culture (including what sets it apart from other nations), and a love of music.

So, perhaps when the contest returns next May in the beautiful Dutch city of Rotterdam – an edition of the contest that I hope to be at – we can all take a moment to step back from the ridicule and the accusations of “they didn’t vote for us because of Brexit” and consider what the Eurovision Song Contest really stands for. After all, in the words of Arabella Kiesbauer when opening the grand final of the 2015 Eurovision Song Contest, “all of tonight’s artists will bring life to our motto Building Bridges: bridges between countries, cultures, music styles and, most importantly, between people.”

  

Image: “The Hosts of the 2018 Eurovision Song Contest” by Dewayne Barkley, EuroVisionary is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

Hajj during a pandemic

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Encircling the Holy Ka’aba, the House of God, seven times whilst reciting prayers is one of the rituals of the annual Hajj pilgrimage in Mecca. Pilgrims form never-ending orbits of devotion, each at their own pace; yet it is always counter-clockwise, halted only for the five compulsory daily prayers. As one of the five pillars of Islam, it is a religious obligation for all financially and physically capable Muslims to undertake the Hajj at least once in their lifetime. The Hajj pilgrimage has never been cancelled since the foundation of Saudi Arabia but amidst the Covid-19 pandemic, the Kingdom announced that it will hold a ‘very limited’ Hajj. Restricted to a quota of only 1,000 pilgrims who are residents of the Kingdom, the Hajj was shut off to the rest of the world.

The Hajj is a spiritual and sacred journey where Muslims from all around the world seek to show their dedication to God by undertaking the pilgrimage to Mecca, Islam’s holiest site. “Hajj” stems from the Arabic word which aptly means “to set out with a definite purpose”. The rituals of the Hajj were first laid down by the Prophet Muhammad, but based on the Qur’an, they can be traced back to the actions of the Prophet Abraham. The pilgrimage entails a re-enactment of events in the lives of the Abraham, Hajar and Ishmael. Muslims see Islam as the legacy of Abraham, who during biblical times is said to have rebuilt the Ka’aba, the silk-clad black stone structure at the centre of Mecca’s Masjid al-Haram symbolising the oneness of God.

Various types of Hajj can be performed in different circumstances, but some key rituals are as follows: the pilgrimage begins with the tawaf – the seven orbits around the Ka’aba – believed by Muslims to be an imitation of angels circling in Heaven. It is then followed by a run back and forth seven times between two small hills in Mecca, re-enacting the story of Hajar’s search for water for Ishmael. Afterwards, pilgrims spend a day at Mina in devotion, another at Arafah where the Prophet Muhammad gave his last sermon, then move to Mudzdalifah to spend a night there. On the tenth day of Hajj, they return to Mina to throw seven stones at the pillars called Jamarat, a symbolic act of stoning the devil, re-enacting Abraham’s actions when Satan tried to dissuade him from obeying God’s command to sacrifice his son Ishmael. Pilgrims must then perform an animal sacrifice which signifies surrender to God, a custom also carried out by Muslims around the world who celebrate Eid Al-Adha on that day.

With the onset of the Covid-19 pandemic, religions around the world have had to adapt to the new normal by modifying rituals in order to curb the spread of the virus. Socially distanced gatherings or a move to online worship and sermons have become common. Congregational prayer plays an important role in Islam as Muslims believe it to be more rewarding than individual prayers due to its ability to foster ties of communal kinship. For Muslim men, congregational prayers on Friday are obligatory. But with the pandemic raging, religious scholars have made the difficult decision to shut down mosques. Now, as restrictions have eased in many countries like my home Malaysia, Muslims are now allowed to return to socially-distanced prayers and strict procedures.

As the Hajj can only be done during a specific period of the Islamic lunar calendar, millions are usually expected to arrive in Mecca each year, crowding the various religious sites. However, Saudi Arabia announced in June that it will impose restrictions on the Hajj due to the coronavirus. The implementation of strict health protocols, such as mandatory face masks and social distancing as well as frequent disinfection of the Masjid al-Haram, were necessary to curb the spread of the virus.

Though socially-distanced congregational prayers were permitted during the Hajj, it remains an unusual sight for the Muslim who is used to intimacy of the conventional prayers, which adds to a feeling of communal unity in reverence for God. The iconic image of the Ka’aba surrounded by a mass of pilgrims stands in stark contrast to the small groups of 50 filling up the vast space of Mecca’s iconic mosque, each spaced apart and eyed closely by healthcare workers.

The restricted Hajj has led to the devastation of many Muslims globally, as the chance to embark on the pilgrimage is hard to come by. Many only get the opportunity to perform it when they are middle-aged and financially stable, after long waiting lists and many years of preparation. My parents were due to perform it this year, but Malaysia had already pulled out of the Hajj due to coronavirus concerns before the official Saudi announcement. Malaysia manages the Hajj demand through the ‘Muassasah’ quota system run by the state Hajj agency, and pilgrims can wait up to 20 years in a queue. It was no doubt disappointing for my parents as they had undergone months of Hajj courses, medical screenings and other preparations for the trip, yet there was a hint of relief that the pilgrimage was cancelled amidst the health and safety hazards towards the greater Muslim community.

Saudi Arabia’s decision to still hold the Hajj during the pandemic is not only religious, but also political. Hosting the Hajj has bolstered the prestige of the Saudi regime – the custodian of the holy sites of Mecca and Medina since its formation in 1932 – while generating billions of dollars of revenue. Today, Saudi Arabia’s claim over the sites is contestable, and some believe that the management of the Hajj should be an international effort, led by the Organisation of Islamic Cooperation (OIC). As such, Saudi Arabia’s decision to limit the pilgrimage to nationals of the Kingdom has led to criticism, with calls for Muslim nations to have a say in decisions regarding the Hajj as the religious sites are sacred to all regardless of nationality.

Nonetheless, the restrictions were understandable to reduce the number of imported Covid-19 cases into the country. Many pilgrims who attend the Hajj are elderly, a demographic much more vulnerable to the coronavirus. It is a difficult decision to prioritise health and safety over religion, especially considering sites and customs so integral to the Muslim faith.

As the Hajj itself is meant to be a sacrificial journey for Muslims in remembrance of God, the determination to adapt the pilgrimage to the unprecedented times the world has found itself in highlights the steadfastness of the Muslim community. The powerful images of the socially-distanced pilgrims performing the journey of their lifetime during the pandemic send an important message to the rest of the world: that of faith overcoming crisis. As the Prophet Muhammad once said: “And the reward for an accepted Hajj is none other than paradise.” (Bukhari and Muslim)

Avonlea Revisited: what children’s classics offer for adult readers

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It is now consensus that children’s literature is a thoroughly valid field deserving of complex thought and serious considerations. I don’t claim to have consulted any academic sources before writing this; indeed, I probably should have. After all, I’ve been working over this long vacation as an online tutor for primary school students, whose parents are anxious to make use of this endless coronavirus summer and improve their children’s reading levels (or, let’s be honest, desperately in need of reasonably priced childcare).

For this reason, my reading over the summer has mostly composed of kids’ books. Initially this felt somewhat regressive: surely, as (half) an English student, I should be finally tackling Joyce or preparing for Shakespeare. However, after a month spent with Roald Dahl, E. B. White and L. M. Montgomery, I am now a humble advocate for returning to our childhood favourites: these stories’ well-known endings are soothing in our current predicament, offer intriguing intellectual dialogues that rival their adult counterparts, and are deeply revelatory in their explorations of the emergent self.

The poetic references embedded in Matilda completely flew over my head when I first read it at age 10, but it does appear that Roald Dahl had a true penchant for the Romantics. Miss Honey, the extraordinarily kind schoolteacher, recites Dylan Thomas as she leads Matilda into her barren cottage; meanwhile, the awful headmistress Miss Trunchbull is “neither a thing of beauty nor a joy for ever”, playfully parodying Keats’ Endymion. This general atmosphere of romanticism is made a subject of irony in the book as well: between magical practical jokes and beautiful walks in the English countryside, the core issues and conflicts in Matilda are surprisingly dark and relevant. Our heroine’s hilariously terrible parents are caricatures for the vapidity of unequal wealth, and in allowing the precocious Matilda to find salvation in public libraries and schools, Dahl makes an impassioned case for education as the keeper of our secular society’s collective soul. Remarkably, Dahl was also unflinching in his portrayal of Miss Honey’s abuse and trauma; having suffered ritualistic cruelty at the boys’ schools he attended, it is no wonder that Dahl finds it important, even necessary, to acknowledge pain and suffering as a part of many childhoods.

We often think of children’s literature as an idealistic realm; however, some of the genre’s most brilliant moments come from breaking free of a fantasy-dominated image and examining life among discomfort and sadness. The orphan hero, a well-known archetype, is imaginatively realised in Anne of Green Gables, and Anne Shirley is an amazingly complex child protagonist. Trauma makes another appearance: a foster child with a history of displacement, Anne is deeply afraid of being asked to leave Green Gables, and her moments of desperation and pining for a real home are heartbreaking. Her new parental figures, ageing spinster siblings Matthew and Marilla Cuthbert, must then attempt to deal sensitively with Anne’s past. While young readers may be entranced by Anne’s fantastical imagination, captivating personality and funny adventures on the idyllic eastern coasts of Canada, adults cannot help but see her daydreams and sense of wonder as mechanisms for mental escape from a childhood rife with abandonment. Anne’s story, in return, offers us perfect escape: hers is a kinder world tinged with old-fashioned Presbyterian morals, in which suffering is temporary, hard work is rewarded and nature is always brimming with delights. Matilda, moreover, takes escapism to a fantastical level: the children’s clever pranks never fail to make the most cynical adult giggle, and every exhilaratingly funny scene with Matilda’s parents provides sweet, sweet vindication.

By virtue of family-friendliness, children’s literature isn’t exactly known for being a baton of radical politics. However, as a returning adult reader, one becomes deeply, and sometimes painfully, aware of their coded omissions and whispered messages. Remember Miss Trunchbull’s bizarrely military style of dress? Might Dahl, a former RAF fighter pilot, have been privately poking fun at bellicose attitudes and warmongering? Also, did anyone notice the sheer depth of homoerotic undertones in Anne of Green Gables? Canada’s beloved redhead was proclaiming undying love for her female ‘bosom friend’ and swearing eternal devotion in picturesque woodlands long before ‘cottagecore’ became a lesbian TikTok phenomenon. Sure, she marries Gilbert in the sequels and they make an adorable icon of equal partnership by Victorian popular fiction standards, but Anne’s long string of exaggeratedly passionate friendships and instances of (mostly platonic) intimacy with women throughout the series make for fascinating queer readings. Before readers accuse me of that classic English-student blunder of overthinking, please note that even Margaret Atwood agrees: according to her, Lucy Maud Montgomery’s depiction of Anne and Diana “[recalls] not only the Book of Ruth but also Romeo and Juliet”.

Whether or not Anne and Diana should have ended up together, the models of friendship and personal relations offered to us by these children’s classics deserve attention. Matilda isn’t particularly lengthy, yet still provides us with unique iterations of the ‘sidekick friend’ and ‘powerful upperclassman’ through Amanda Thripp and Hortensia. Anne’s relationship with her adoptive family, on the other hand, clearly demonstrates that education is never one-sided: just as she needed a place to call home, her revelatory imagination and innocent wonder were the exact ingredients missing in siblings Matthew and Marilla Cuthbert’s lives. Their creation of an atypical family life, rife with innovations upon traditional hierarchy and attempts at adaptation to social expectations, remains deeply relevant to us today as heteronormative nuclear families are taken off the cultural pedestal and parenthood is unlinked from biology.

Childhood is a simpler time, but the foundational potential for love is introduced to little humans from their first lullaby onwards. Matilda and Anne of Green Gables both take on premises that appear to unsettle this assumption, yet they both end with protagonists finding love in non-normative places and relationships. Revisiting these childhood classics gives us an important reminder for these definitely non-normative times: seek happiness in the unlikeliest places. Love is patient, love is kind, but it is also a little shy and very, very funny.

Just don’t read Charlotte’s Web. Even for a grown woman, it’s way too sad.

Music in a foreign language: short-lived novelty or here to stay?

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When it comes to most music, you realise quite quickly that the language it’s written in isn’t really that important. Maybe you wouldn’t get the exact details of Adele’s traumatic breakup if she was singing in Swedish, but I reckon you could listen to ‘Turning Tables’ in any language and still be in tears at the end of it. I sang along to Sia’s ‘Titanium’ for two years without getting a single word of bridge right, but it’s still one of my favourite songs. Brilliant artists get the point across regardless of the language they’re singing in – that’s a big part of what makes them amazing musicians.

So why don’t we hear as much foreign music when we go out in the UK? Go to most clubs in Western Europe and you’re certain to hear music in English, Spanish, and French. But go to clubs in London and you’d be lucky to hear one song that isn’t in English, unless you go to a night that is specifically dedicated to reggaetón, for example. The same goes for pop music here. In fact, the greatest stamp of approval for foreign songs that get really popular in the UK and US (think ‘Despacito’ or ‘Mi Gente’) is often for a bland English cover, released to satisfy our narcissistic obsession with our own language.

Perhaps part of the problem is our obsession with productivity. I study languages, and it seems like every time I recommend music that isn’t in English to other people they think I’m trying to inflict my study techniques on them. Not only does this turn foreign music from a relaxing experience to an academic chore, it also limits us to only listening to music in languages that we’re learning. I get it; I love French, and I love a lot of music in French. But I also really like music in Portuguese, a language I couldn’t order a drink in. Seeing music as a gateway to learning other languages rather than a musical experience in itself can actually be limiting rather than encouraging.

There’s also an issue with compartmentalisation, where English listeners will hear two songs in another language and decide that that sums up ‘x music’. It makes as much sense as listening to two Rebecca Black songs and swearing off music from America which, as appealing as the idea is, would only mean you don’t get to hear the amazing diversity of music produced there. ‘French music’ isn’t a genre; it’s a very vague grouping of every kind of musical style imaginable, from Rap to Folk music.

This diversity is what makes listening to international music so rewarding. Not only does it allow you to find a lot more music from the genres that you love, it also gives you the chance to hear styles of music most people in the UK couldn’t even imagine. Don’t believe me? Try Mongolian throat-singing/hard-rock fusion music. ‘Yuve Yuve Yu’ by The HU is a great place to start. 

Encouragingly, it seems that a lot of people have started to take the plunge. K-Pop has grown into a global phenomenon which isn’t just cultural, but political. Similarly, as Spanish becomes an increasingly common second language in the USA, a lot of popular artists are tapping into the demand for Latin music, resulting in artists like Drake and Cardi B singing verses, if not entire songs, in Spanish.

It’s going to be a long time before you can sit in a café in England and hear music in a range of languages. But it has also never been easier to get into international music on your own. Digital music platforms like Spotify host an incredible range of artists and languages, and if there’s a particular language that you’d like to hear, it’s never been easier. Spotify also has a feature called ‘song radio’, which compiles a playlist of songs that an algorithm has worked out are related to the song you are listening to. Even if you only know one song in a genre that you like – German Rap, for example – the song radio feature lets you find a variety of others to keep you entertained.

We are also lucky enough to go to a university that welcomes students from a range of cultural and linguistic backgrounds. The best musical recommendations I’ve received have been from friends with far more taste than I have (shout-out to Nadia’s ‘Arab Indiez’ playlist on Spotify). Diversify your taste; ask your friends if they have any recommendations. I strongly believe that normalising music in foreign languages in the UK is critical in the fight against the language-complex that sees British tourists expecting people in every country to visit to speak English. However, this can only happen once we reject that notion that it is a purely academic exploit, and start to treat international music in the same way we treat our own. 

Cameroon and the problematic nature of humanitarian aid

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Prospective doctors and healthcare professionals are often asked about which particular field of medicine they hope to one day pursue. When this question has been posed to me in the past, I have often proudly announced that I would love to work around the world in the field of humanitarian aid, “providing help to those who need it most”. While it is true that thousands of humanitarian organisations undertake incredible work in times of unimaginable crisis, it is also irrefutable that the very existence of the industry has been built on the remnants of colonial history, and continues to perpetuate racist ideologies, such as the ‘white saviour’ complex and the notion of ‘voluntourism’. Indeed in recent weeks and months, it is only through the work of countless incredible activists that I have come to see the inequitable and often fundamentally racist nature of the humanitarian aid sector, and have come to question how I myself have internalised these problematic notions, and continue to perpetuate them in the discourse surrounding the field.

Humanitarian aid, by its very nature, creates a narrative based on status imbalance, forming a relationship between those who need help, and those who fly across the world to provide it. What’s more, the sector also serves as a vehicle for the erasure of professional and cultural expertise and excellence that already exists in these nations, as well as for the prevention of financial support and advocacy of grassroots, indigenous organisations that have first-hand experience of lived realities in these countries. The United Kingdom, a nation whose history is comprised of inflicting pain and oppression throughout its colonial empire, must reflect on how and why it is necessary to continue to assume authority in foreign territories in incidences of crises in today’s world in the form of humanitarian aid.

The UKs Role

We needn’t go very far to observe the troubling role that the UK very often plays in international crises, and the even more distressing dialogue that can subsequently ensue amongst those in power in such moments. I write this article in a week in which the Secretary of State for the Home Department has promised to make small boat channel crossings undertaken by refugees “unviable”, describing the current situation as “appalling”. The lack of empathy and understanding that exists in the agenda of this message is made worse when we recall that many of these migrants are attempting to flee a conflict that was, at least in part, catalysed by wars that Britain helped to start. If we turn our attention to the ongoing situation in Cameroon, we see a conflict that exists between two factions, born out of French and British colonial rule respectively. This conflict exists because the harsh cultural and linguistic assimilation enforced onto this country has been made impossible by the incompatibility of two colonial regimes, and due to a colonial legacy of disparate distribution of financial resources and developmental opportunity between anglophone and francophone regions. Significantly, both British and French humanitarian aid organisations continue to work in Cameroon, and again, while much of this work is incredible, and can even very often save lives, it is only necessary because of the history of colonial maltreatment inflicted on Cameroon by these two nations.

What Can We Do Better?

On a macroscopic level, the most vital work is to ensure the relationship between all parties is one that is as equitable and cooperative as possible, and to act primarily on the experiences and insight of indigenous professionals and populations. As long as humanitarian aid is perceived as a field that provides assistance to fragile or vulnerable populations, its fundamental sentiment is in line with, and is therefore largely a continuation of, colonial rule. Instead, we can support and advocate for institutions that champion amazing grassroots organisations. These include organisations such as 1847 Philanthropic, which seeks to “enhance the long-term viability and financial stability of indigenous organisations in developing countries”, The Global Fund for Women, who “fund bold, ambitious, and expansive gender justice movements to create meaningful change that will last beyond our lifetimes”, and the Rainbow International Fund, who “make grants to small grassroots LGBTQ+ groups that are best placed to make a real difference with limited resources and often struggle to find funding.”

In addition to this, we can all (myself very much included) begin to ask more uncomfortable questions of ourselves and one another in relation to how we perceive the work undertaken by the humanitarian aid sector, and ask ourselves how damaging and racist prejudices exist in these narratives. Furthermore, we can remind ourselves of what the intended goals of the field are and, instead of defending this work where it falters, empower ourselves to seek out indigenous people that could instead assume these roles. We should in turn actively find avenues by which we can support, and be activists for, these organisations.

Further Reading (Articles, Podcasts and Books)

https://www.theguardian.com/global-development-professionals-network/2017/aug/04/grassroots-means-no-brains-how-to-tackle-racism-in-the-aid-sector

https://www.aljazeera.com/indepth/opinion/humanitarian-aid-system-continuation-colonial-project-180224092528042.html

https://nowhitesaviors.org/what-we-do/podcast/

Akala’s Natives: Race and Class in the Ruins of Empire https://akala.tmstor.es/cart/product.php?id=65051

Layla F Saad’s Me and White Supremacy https://www.meandwhitesupremacybook.com/

Opinion: Ignore those saying otherwise – coronavirus has proven that devolution works

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Crises have a tendency to throw devolution into the limelight. In 2014, the vote on Scottish Independence saw calls for greater Welsh control over internal affairs. Following 2016 and the EU referendum, rhetoric was much the same. There is, in a sense, a devolution paradox – precisely when it matters, its status comes under the greatest scrutiny.

So far, the coronavirus is shaping up as a crisis carved from the old block. In many ways, nobody is surprised. More than ever, the decisions taken at Stormont, Holyrood, and the Senedd enjoy a remarkable degree of everyday relevance. Devolution is no longer simply a political affair – now, it’s socio-economic too. For some, it seems, this is too much. 

Mark Reckless certainly appears to agree that devolution has gone too far. In an announcement unsurprising from a party seemingly bent on the dissolution of institutions of which they are a part, the leader of the Brexit Party in the Welsh Parliament described devolution as an institution now at a stage “so much furtherthan initially conceived. In Reckless’ view, the coronavirus pandemic means that “a lot of people who haven’t engaged with devolved politics now see the powers this place has.” He is, of course, by no means the first to question the future of devolution in the course of the pandemic. Daniel Kawczynski, Conservative MP for Shrewsbury, expressed a similar degree of contempt as early as May – albeit over the differing messages for his constituents around access to a beach, rather than any serious political concerns. Yet what Kawczynski and Reckless embody is a rising existential threat to the power of the devolved nations. Coronavirus, they argue, has exposed a fundamentally flawed system – as Rob Roberts, MP for the North Welsh constituency of Delyn puts it: “if we had taken that approach [a unified government], we would have avoided all of the mixed messaging, tit-for-tat and one-upmanship… which really annoys people.” 

Are we to pay heed to such an argument? It seems that those in Wales aren’t so sure. I put out my own survey, to which one respondent to a recent survey remarked: “I think the Welsh Government has handled the crisis with caution and good communication on the whole.” Kier Starmer certainly seems to agree, praising the ‘real contrast in how the Welsh government’ approached the pandemic, when compared to their English counterparts. Matt Greenough, political consultant for Words Matter and former Welsh government chief special advisor, goes one step further. “What will annoy anyone who actually understands devolution is the idea that the devolved institutions are deviating from the Westminster approach for the sake of it, to flex their muscles or demonstrate their political differences”, he warns. “Nobody is approaching this as a way to score points”. 

In fact, far from devolution frustrating efforts to deal with the spread of COVID-19, evidence indicates a remarkable degree of co-operation between leaders, be they in Westminster, Cardiff Bay, Belfast or Edinburgh. In a recent report, the Institute for Government (IfG) found that devolved bodies and central government in many ways demonstrated, perhaps for the first time, how an effective and successful co-operative form of governance can operate between Westminster and the devolved institutions. In March, the joint ‘Coronavirus Action Plan’ represented a collaborative consideration of approaches to both limiting the spread of the virus and to mitigating the impacts of it. The ‘Coronavirus Act’ too indicated a far more harmonious reality than that presented by Reckless, Kawczynski, and others – it was passed with the consent of the devolved nations under the ‘Sewell Convention’. What we see is not a failed and flawed system, but rather one under which effective and congruous government can and has taken place. 

Collaboration and harmony aside, there also lies the undeniable truth that, in breakdowns of regional success in dealing with the pandemic, it’s those in the devolved nations that consistently come out on top. Take Scotland – in a recent YouGov poll, some 74% of respondents felt Nicola Sturgeon had handled the challenges posed by COVID-19 well. This is perhaps unsurprising – on the day of writing, the death toll lay at a comparatively lower 2,491. In England, by contrast, just 45% expressed confidence in the approach of the UK Government to the pandemic. – a level of support understandable when their own death toll falls at 41,802. The simple fact remains that members of devolved nations have fared better than their counterparts in London. Sure enough, it could be argued that variations in population density lend themselves to a higher death toll – England undeniably has a far higher population than Scotland, Wales, and Northern Ireland combined. Nevertheless, proportionally speaking England still fares worse than its devolved neighbours in both cases and deaths. Is this indicative of a system worthily condemned by Rob Roberts for ‘confusion… tit-for-tat, and one-upmanship? Arguably not.

Nobody is suggesting, of course, that devolution has worked flawlessly throughout the pandemic. This is politics after all. It’s true enough that exceptions have presented themselves to the success of the policy (think streets on the Welsh-English border, in which No.42 lies under the jurisdiction of Cardiff, whilst No.43 listens to Westminster). Yet these are minor aberrations when compared with the wider picture. In simple terms, devolved nations have come out of the pandemic in a better shape than England. Leaders in Wales, Scotland, and Northern Ireland have seen rising approval ratings. Boris Johnson has not. The common denominator in all of this? Devolution. Hardly indicative of a system in need of change. 

Few are convinced by Reckless’ comments. This is unsurprising – COVID-19 has, in many ways, been an endorsement, rather than an exposé, for the future of devolution. ‘The Welsh government has dealt with the coronavirus pandemic… [in] a more effective and more trustworthy way than England (and I’m English)’ remarked one individual in my study. Like most crises, Coronavirus has directed a spotlight at devolution – yet this has illuminated a system representative of political success, not failure. As an old Oxonian, Reckless lacks little in intelligence. Nevertheless, today, he doesn’t look too clever. 

An Oxford student’s guide to graduating in an economic crisis

When it comes to financial ruin you could call me a seasoned veteran. As a Greek, we did it before it was cool. Now, if you have any internet access at all, you’ll have read that a fun consequence of the coronavirus is the massive economic recession that is due to follow. Lucky for us, it’s timed exactly when most of us will be fresh on the job market- something which has earned our generation the very heartening moniker: “the Recessionals”. I come to you- like the Pythia of our time- as the bearer of bad news; while the Oxford name was enough to justify that History degree to your parents (“it doesn’t matter what I study if it’s at Oxford!”), it’s no longer sufficient. But fear not- all hope is not lost! I’m here to give you- the average, upper-middle class Oxford student (because, let’s face it, you’re probably the worst positioned to deal with this crisis), the tools to survive the fallout. 

  1. Stop reading the news
    Stop it! I know you’re tempted, just itching to read that Financial Times piece so you can “erm, actually…” an unassuming (and uninterested) girl later on (sapiosexualism isn’t a thing), but it’s not worth it. You don’t need to have the statistics to dunk on us, I promise you they’re not pretty. Make something up. Add a minus in front of it. You’re good. 
  1. Consider a degree in finance
    You said you wouldn’t be a corporate sellout, but demand for pundits is high. You looked down on your friends who unironically went to those networking events, but now you’d happily sell your soul for even just a hint of acknowledgment by a recruiter from anywhere named after two white men (is he from Morgan Stanley? I’ve got to go). The devil works hard, but E&M boys work harder (and they already have the devil on LinkedIn)- like a cockroach in the apocalypse, they’re absolutely thriving. 
  1. You’ll start to have a political opinion- don’t panic!
    It’s weird; you’ve never had one of these before. I mean, you never knew what you stood for, but you knew who you stood with, and that’s with whatever cute guy was delivering an impassioned rant at you last. Red starts to look like a really attractive color- and not in the way that Buzzfeed listicle with dubious sources claimed (28 Ways To Get Your Crush to Notice You if You’re a Disney Person and They’re a Harry Potter Fan Based Off Your Favourite Foods)… 
  1. Horror movies become a great way to destress
    Why did you ever even find these scary? I can take a murderous clown- another rejection letter, on the other hand….
  1. Make it part of your identity
    You know, I’ve found that taking every bad experience and trauma I’ve ever had and just internalizing it, letting it fester inside of me and never letting it go until it becomes an intractable part of my personality is an extremely healthy and fun coping mechanism!
  1. Consider another degree- any degree
    Did someone say: emergency masters? No, it’s not that I couldn’t get a job, I just really wanted to further my studies in…. 13th Century Catholic churches… 
    Bet you regret not following your mom’s wishes and applying for Engineering now, don’t you.
  1. Get used to the fact that all your favourite stores are closing down.
    Brooks Brothers went bankrupt because people didn’t need to buy the pants part of the suit anymore. What are you going to wear to every vaguely formal social event ever now?! 
  1. Become thrifty and resourceful
    When it comes to fashion, one man’s trash… Use those thrifting skills you developed back when it was trendy, and that deep social conscience you exhibit in your preachy instagram stories. If you can’t find anything cute, just crop the top and call it upcycling. It’s like Urban Outfitters Renewal, but for a tenth of the price and without the weird sense of guilt you feel in the back of your mind for funding a controversial company with some very unsavory scandals under its belt. 
  1. Date! 
    Gone are the days when you didn’t need romance in your life- when you were just focusing on yourself and your degree. Now escapism is definitely the answer. Why not burden someone else with the burning existential fear and uncertainty that has been plaguing you since the start of lockdown? Can’t afford a therapist? Get a boyfriend!
  1. Travel (as soon as you can safely do so) 
    Don’t worry, even if daddy’s business goes under, you won’t lose your second house on the Amalfi Coast- property won’t sell anyways. Sure, there’s a deadly global pandemic that’s absolutely obliterating the status quo, but it’s quite taxing to have to face that reality all the time. Take a break, sun yourself by the pool with a good romance novel (are they ever good?) and some lemonade. You deserve it!
  2. Everything is fine.
    It’s fine. Seriously, I’m fine. 

COVID-19 and Sexual Harassment: The Hidden Dangers of the New Normal

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CW: sexual harassment, domestic abuse

Catcalling, sexual comments, and even public groping are frighteningly regular occurrences when you’re a woman outside. So, I didn’t think much of the unwanted sexual attention I was receiving on my one government-approved walk per day, even blaming it on my re-dyed hair and new shorts until my feminist credentials took over. But then it started happening practically every time I left the house and culminated in an incident of indecent exposure, which I’d never experienced before. After about thirty seconds of research and a few tweets venting about what had been happening to me, I found that I was not alone. According to Plan International UK, one in five women in Britain have experienced street harassment since lockdown started, and over a quarter of women feel more unsafe outside than they did before. For women, COVID has made the outside world increasingly hostile in more ways than one.

Many women have reported feeling far less safe stepping outside since lockdown and social distancing measures were imposed in the UK. A woman who contacted me after relating to my rants on Twitter had previously only experienced catcalling once every three months or so, but over lockdown this increased to three times in the space of two weeks. She found that several men would stare at her in an unpleasant and threatening way or verbally harass her, and on one occasion, a man exposed himself and masturbated in her direction, only stopping when he noticed others were walking down the road towards them. All this, she says, has been incredibly jarring for her. 

One of my friends was recently waiting at a train station when a man deliberately came within 2 meters of her in order to verbally harass her – clearly violating boundaries and risking her health. She finds it frustrating that even during a pandemic, some men are prepared to put their own health and that of others in jeopardy when making unwanted and inappropriate advances. Another of my Twitter followers is 17 and has had similar experiences, being cat-called as often as three times in one week. Upon speaking to male friends about the issue, she thinks the rise in street harassment might be linked to the widespread social isolation lockdown has caused. The lack of other interpersonal connection, she believes, might be leading more men to approach and sexually harass women to prompt a reaction from them. She also thinks that face masks play a significant role. If most of your face is obscured, it’s probably easier to sexually harass women with the added confidence of relative anonymity.

While this trend might initially appear perplexing, the conditions created by lockdown make it far easier for men to sexually harass women without being noticed by others or held accountable for their behaviour. The rise could be attributed to the fact that at the height of lockdown, most people were only outside when taking their daily exercise alone, and it’s far more likely that a man will target a woman walking on her own than with a group. Moreover, many chose to take their exercise later in the day, to avoid encountering too many others at close distance, and it’s again far more likely for a man to go after a woman alone after dark than earlier in the day. Public spaces are now far emptier than they were before, so there are far fewer witnesses around to deter a man from harassing a woman than there would have been pre-pandemic, and there are fewer shops, cafés, or other public inside spaces for women to go to for safety if someone is following or harassing them. Statistically, women are also more likely to be in key worker roles, so spend more time in public-facing positions than men do.

But whatever the explanation behind the rise in street harassment, it’s an extremely disturbing trend, and yet another way in which women are disproportionately affected by lockdown measures. Experiencing unwanted sexual attention can be deeply upsetting or traumatising, yet because sexual harassment and violence services are now all operating remotely, lots of women are deterred from getting the support they may need after being harassed. Street harassment is also more likely to affect women of colour, who are more likely to be at higher risk of complications from the virus, and transgender women, whose rights have recently been endangered by the postponement of the reform of the Gender Recognition Act.

Furthermore, women are already far more likely to be tasked with childcare and home education even if they are working the same hours as their husbands are, and their careers are more likely to be adversely affected by months spent working from home or on furlough. Even more worryingly, domestic violence has risen by approximately 20% since the start of lockdown. This pandemic is changing all of our lives, perhaps irrevocably, but may prove to be a huge setback for women’s rights to equal pay, safety, and refuge from danger. Life for women, both inside and outside the home, has become more difficult at best, and highly dangerous at worst.