Attributing geographical causality: why I have problems with using the terms “Global South” and “Global North”

I have long been troubled by the widely accepted and increasingly used terms Global South and Global North.[i]  Those who wish to use them for political purposes or to highlight the factors that they claim cause inequalities across the world will of course continue doing so, but there are at least six main reasons why I find it a misleading and problematic choice of terminology.  I list these below just to help explain why I don’t uses these terms, and I hope my comments may also encourage others to do likewise.

People from several different parts of the world coming together on the Equator in Kenya

• Above all, the use of such terminology implies some kind of spatial causality, usually around the idea of the North exploiting the South in the present and/or the past.  This strikes me as being surprisingly similar to the now widely discredited notion of environmental determinism, advocated by the likes of Ellsworth Huntington and Ellen Churchill Semple in the late 19^th and early 20^th centuries (for a wider discussion, see my The Place of Geography, 1992).  There is not something universal about living in the North (whatever that means), or about the North itself that makes it inherently more powerful and dominant than the South.[ii]
• I remain confused about why the word “Global” is at all necessary.  What does it add? In 1980, the Brandt Report entitled North-South: a Programme for Survival, managed to convey very similar meaning, but much more succinctly,[iii] and indeed also drew a much more nuanced wavy line between the two regions.  To be sure, there are those who want to use the term global to represent some kind of global solidarity, especially in the South, but this is more aspirational than real (see also comments on relative usage of the terms below)
• In an absolute global sense, the geographical north is the northern hemisphere, and the south the southern hemisphere.  Yet, there are problems with such usage to refer to per capita economic wealth and human well-being.  It is often forgotten that the South Asian countries of Bangladesh, India, Pakistan and Sri Lanka, for example, are all in the northern hemisphere.  Likewise, many more African countries are in the northern hemisphere than are in the southern.[iv]  The rich countries of Australia and New Zealand are in contrast in the southern hemisphere. 
• There is also much economic poverty in the northern hemisphere and much richness in the southern.  If large absolute regions are being considered it is in some ways more accurate to consider the Tropics (between the Tropic of Cancer and the Tropic of Capricorn) as being economically poorer/more exploited than either of the areas to the north and the south.  Such suggestions, though are dangerously close once again to falling down the slippery slope of environmental determinism.
• North and South can also, though, be interpreted in a relative sense.  Given that only 10-12% of the world’s population actually lives in the Southern Hemisphere, this relative approach is certainly a more realistic one to trying to grapple with the differences between states. It is nevertheless also problematic as a framework for explaining wealth differences (or indeed most other differences).
• Countries or regions further north are sometimes poorer in per capita wealth then those further south and vice versa.  Canada’s per capita income is less than that of the USA; Mozambique and Angola are poorer than South Africa.  In the UK, the widely used term North-South divide actually refers to a poorer northern region and a richer southern one.
• I’m afraid that the argument that I sometimes hear that the use of the terms is only an approximation and simplification and it doesn’t really matter if they are inaccurate holds no water with me.  Using such terms reinforces inaccurate understandings of cartography and geodesy, and supports looseness of meaning and language.  I wonder how many people, for example consider that India is in the Global South, and thus think it is also in the southern hemisphere?  Moreover, all too frequently we read or hear comments such as “The Global North generally correlates with the Western world”.[v]  If that is the case, surely “Western” would be a better term to use than Northern.  But we need to remember then that everywhere Western is west of some East.
• A significant problem is therefore that seeking to carve the world up into binary divisions is overly simplistic and usually harmful, for all but those who persist in using or imposing them. There are enormous differences between the continents and countries within both the so-called Global South and the Global North, and it is this rich diversity that we must cherish in multi-layered ways and understandings.  Those who seek to impose an ill-fitting binary distinction generally do so in their own interests.  Sometimes this is for the sake of simplicity, but as the above brief comments highlight such simplicity can be very misleading.  At other times it has just become a lazy shorthand.  As that well known “source of all knowledge” tells us “The Global South is a term generally used to identify countries in the regions of Latin America, Africa, Asia and Oceania”.[vi]  Well, why not instead just use the actual geographical names Latin America, Africa, Asia and Oceania? This source goes on to comment that “Most of humanity resides in the Global South”.[vii]  It is interesting to ponder what this actually means.  As noted above this is certainly not true if South here is referring to the Southern Hemisphere.

In brief, this is a call for meaning, clarity and precision.  If we mean that techno-capitalism domiciled in the states of the USA, Canada, the countries of Europe, the Gulf and Australia/New Zealand increasingly controls and exploits the rest of the world then let’s say so rather than couching our language in a mealy mouthed meaningless “geographical” distinction between North and South.  But even this is an over-simplification of a different kind.  What about China and indeed Russia?  Those who really believe that there is something about being “Northern” that makes people dominant, aggressive and exploitative, and something about being “Southern” that makes them ripe for exploitation, believe on.  But such dreams will not improve the lives of the world’s poorest and most marginalized wherever they are found.  It is indeed a great disservice to the many rich indigenous cultures, traditions, livelihoods, and social formations to be found in Latin America, the Caribbean, Africa, Asia and the Pacific.  We must always ask ourselves in whose interest words are used.  Who benefits most from the use of the terms Global North and Global South?

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[i] Apparently first used by Carl Oglesby in 1969 in “Vietnamism has failed … The revolution can only be mauled, not defeated”. Commonweal, 90.

[ii] Despite this notion having been long discredited, I do think it is time that the environmental factors influencing human behaviour are revisited in a more sensitive and sensible way by geographers.  The influence of day and night length variations on cultural behaviours in high latitudes is, for example, a fascinating topic of enquiry.

[iii] Two words rather than four; Brandt, W. (1980) North-South: a Programme for Wurvival; Report of the Independent Commission on International Development Issues, Cambridge, Mass.: MIT Press.

[iv] The equator runs through southern Somalia, Kenya, Uganda, the Congos, and Gabon.

[v] From the widely used popular source of knowledge about everything, Wikipedia, https://en.wikipedia.org/wiki/Global_North_and_Global_South, 30 March 2023.

[vi] Wikipedia, https://en.wikipedia.org/wiki/Global_North_and_Global_South, 30 March 2023.

[vii] Wikipedia, https://en.wikipedia.org/wiki/Global_North_and_Global_South, 30 March 2023.

Reflections on slavery: past, present and future

This reflection[i] has three main purposes:

• to emphasise the long and diverse history of slavery across the world, and to highlight its differing historical expressions and complexities;
• to recognise that we cannot change the past nor know the future with certainty, and can only act in the immediacy of the present; and
• above all, in the light of the above, to encourage us all to do much more now to eliminate the scourge of modern slavery.

Context

It is easy to say or write that slavery is fundamentally wrong because of the loss of freedoms and violence usually[ii] associated with it.  It is far more difficult, though, actually to do something constructive about eliminating slavery at the only time over which we have any control, the present.

Source: https://www.reuters.com/world/uk/uk-blm-protesters-acquitted-over-pulling-down-slave-trader-statue-2022-01-05/

The Black Lives Matter and associated anti-slavery protests in the UK in 2020 raised many questions (see image above). I was particularly challenged, for example, by the emphasis of those protesting on the past rather than on contemporary slavery.  The majority of banners likewise seemed to highlight the wrongs of past slavery more than they did the wrongs of present slavery.  My reflections here seek to grapple with why this was, and why it remains so.[iii]  In the years since, there has been much more visible concern in Britain over reparations for past slavery, especially relating to the 18^th and 19^th centuries, than there has been real action to eliminate contemporary slavery: statues of people who had once been slave-owners have been torn down; streets have been renamed; universities, such as Manchester  and Cambridge that have benefitted from donations from people who gained from the  slave trade have undertaken enslavement inquiries; and institutions such as the National Trust have published reports on their links with historic slavery. 

In part this is because of the overlapping interests between the Black Lives Matter movement and those protesting against slavery.[iv]  However, slavery matters in its own right; it is not just a racial matter.  In this piece I therefore seek to disentangle the issues of slavery and racism.[v]  I want to focus primarily on slavery rather than race.  I fully recognise that the two are often intertwined, and there are good reasons why people feel strongly about this intersection, but here I focus on broader issues relating specifically to slavery, and how we respond to the past.  I begin with some personal reflections on the origins of my own interest in slavery, and then provide a short conceptual framework that includes a note on definitions of slavery, before highlighting what I see as some of the most difficult and problematic issues concerning slavery past, present and future.  My purpose is to encourage us to shift our focus from the past about which we can change nothing, to the present where we do have the option to do something.

My interests in slavery

I have long been interested in slavery, from my days as a boy reading the Bible about the unfairness of Joseph being sold into slavery (Genesis 37) and my difficulty in trying to reconcile my own emerging moral views about slavery with some of Paul’s comments on slaves being obedient to their masters (Ephesians 6, Colossians 3, 1 Timothy 6, and Titus 2).  However, I have taken a much more serious and academic interest in slavery since the mid-1970s.  Three factors have been particularly important in helping to shape my current understanding of these issues. 

• First, my doctoral thesis in historical geography written in the second half of the 1970s focused in large part on the changing economic and social structures of medieval Midland England.  I was fascinated to learn that slaves could sometimes have had better lifestyles than villeins within feudal society.  In this I was heavily influenced by the writings of Marc Bloch (both his seminal La Société Féodale first published in 1939, but also in essays that have recently been collated under the title Slavery and Serfdom in the Middle Ages) and in the historical records with which I was working.
• Second, some 20 years ago I encountered modern slavery in England for the first time as I sought to support someone who was trying to rescue a person who had been forced into slavery on their arrival to work in our country.  This opened my eyes to the widespread existence of modern slavery in many parts of the UK, and it continues to haunt me as I continue to see such slavery within the country that I call home. 
• Third, my experiences working in Africa during the last 20 years have inevitably forced me to confront issues of colonial history and slavery, especially in Sierra Leone and Ghana.  Despite its fraught history both as a Crown Colony until 1961 and then as an independent state since, Freetown and Sierra Leone always cause me to think about the potential for freedom in the human mind and the abolition of slavery;[vi] it is also salutary to recall that it is the home of Fourah Bay College which was founded in 1827 as the first western style university built in Sub-Saharan Africa.[vii]  I like to think that there is a connection between freedom and knowledge.

Freetown, 2009

Likewise, I have many fond memories of working in Ghana.  A visit to Cape Coast Castle in 2008, though, remains etched in my mind because of one very specific conversation that I had there while visiting the Castle and Dungeon.  Initially the castle had been established as a small fort by the Swedish Africa Company in the middle of the 17^th century, and it later became one of the most important “slave castles” along the former Gold Coast.  Watching a group of European women who were very upset by what they saw, one of my close Ghanaian friends commented that he never quite understood why many Europeans became so emotionally distressed when visiting the castle.  I was initially perplexed, but he went on to say that, after all, it was the African people living in the surrounding areas who had sold their awkward cousins and uncles, or people captured in conflicts as slaves to the Europeans in return for guns and other items that they wanted. Slavery had long been a way of life in the region, and had most definitely not been introduced by the Europeans.  His matter of fact comments challenged much of what I had previously rather taken for granted about the Triangular trans-Atlantic slave trade.[viii]  This trade was undoubtedly coercive, violent and exploitative, but its transactional character and the collaboration of African communities who were willing to sell other Africans for a price to European slavers needs to be recognised in any discussion of this particular expression of slavery.[ix] 

Cape Coast Castle, 2008 (as rebuilt by the British in the 18^th century)

On concepts and definitions

I have long enjoyed reading Onora O’Neill’s inspirational philosophical writings (see especially the collection of essays published as Justice Across Boundaries, 2016), and have found that many of my own ideas coincide quite closely with hers, especially around obligations, rights and justice (although I have tended to focus on the notion of “responsibilities” rather than “obligations”).  In particular, she highlights the difficulties that arise in discussing the rights to compensation for actions in the distant past that are widely considered to be wrong today. Her work is well worth reading at length on this topic; I frequently return to it for clarity on these difficult issues.  What follows is in part sparked by reflections on slavery in the contexts of these wider philosophical and conceptual debates.  Three challenges seem particularly important.

• First, no individual has any effective power over what her or his distant ancestors did in the past.  If they have no power to change the past, what are their responsibilities? We might have had some influence on our own parents’ actions, and those who have known their grandparents might also have had a little influence on their lives.  However, we cannot have had any actual influence on the lives and actions of those we never knew.  If we have had no such influence, can we have any responsibility for their actions in the past?  If we have no responsibility for those actions, why should we be criticised and condemned by others for the actions of our ancestors (individually and collectively)?  These are real challenges in the context of slavery.  It is not easy to clarify the logical reasons why the descendants of slave owners (and institutions they benefitted) should have received the opprobrium that has been cast on them by many of those today condemning slavery.  This is regardless of how one might “judge” (itself a very problematic notion) those who were children of slave owners, but who argued vehemently for abolition in the 18^th and 19^th centuries, or even those who had owned slaves but then championed abolition.[x]  Even John Locke, widely seen as being one of the founders of liberal democracy, has recently been savaged by historians and others because of his role in administering the British colonies in North America in the 17^th century where slavery was widely practised.[xi]

• Second, there are profound difficulties in “judging” the past by the standards of the present.  As Hartley wrote in The Go-Between (1953), “The past is a foreign country: they do things differently there”.  All societies evolve and change, but they all have mechanisms through which the few rich and/or privileged extract a surplus from the many poor and exploited (Karl Marx’s modes of production remain a powerful theoretical model of such change; for Marx and Engels, slave society was the earliest form of class society).  There are, though, many conundrums within the idea of “criticising” past societies, not least because our present societies have emerged from them, and would be different if they had not existed. There is nothing we can do about changing past societies.  Hopefully our present societies have evolved positively and are better than those of the past, although this is by no means always so!  The key thing is that we need to learn the lessons of history; we need to understand the past so that we do not make the same mistakes our ancestors made then and there (at least as “judged” by our own societies).  “Now” is the only time when we can actually do anything, and the choices we make in the present need to be made in the light of the past so as to help make a better future.  As Tolstoy (1903) wrote in his short essay Three Questions, “Remember then: there is only one time that is important – now! It is the most important time because it is the only time when we have any power”.  Such reflections also force us to consider how future generations will perceive our own actions.  How, for example, will they consider our ineffectual efforts to abolish modern slavery?  Might they see our enforced addiction to digital tech as but another, les immediately brutal, form of slavery, and today’s digital barons as equivalent to the slave masters of the past?

• Third, these considerations also make it important to try to define what exactly slavery is.  It is, though, very problematic to provide a clear and all-encompassing definition of slavery, not least because of the ways in which the notion and practices have varied and evolved over time (and may continue to do so in the future).  Two key elements are central to any definition: a lack of “freedom”, and being under the absolute control of another person.  Exactly what types of freedom and control are necessary to be considered as slavery are disputed and have changed over time.  One way of addressing this is to define certain practices as being indicative of slavery, as with chattel slavery (treating someone as the personal property of another), bonded labour (where someone pledges themselves to work for another to pay off a debt), or forced labour or marriage (where someone is forced in some way to work or marry against their will).  Another approach has been to adopt legal definitions agreed by conventions.  The 1926 UN Slavery Convention, thus defines slavery as ”the status or condition of a person over whom any or all of the powers attaching the right of ownership are exercised”.  In practice, it may be best to consider a spectrum of characteristics that comprise slavery, recognising that different people may choose to include some or all of these in their definitions.  “Servitude” is thus considered by some to have many of the characteristics of, but to be less severe than, “slavery”. The European Court of Human Rights (2022), for example, has recently argued that servitude “is a particularly serious form of denial of freedom”, although it should be considered as an aggravated form of forced labour, and therefore although related to slavery it is not to be confused with it. “It includes, in addition to the obligation to provide certain services to another, the obligation on the “serf” to live on the other’s property and the impossibility of changing his status”.[xii]  The relationship between “slavery” and “serfdom” has, though, also evolved over time.  In origin, the words “serf” and “slave” come from the same root, namely the Latin servus (meaning slave; and from which the word servitude is also derived).  However, serfs and slaves have generally been seen, at least from medieval times onwards, to be rather different categories.  For some, the word “serfs” is a generic term to describe the group of people originally known as coloni, or tenant farmers in the late Roman period onwards, and whose status had generally become increasingly degraded.  For others, it is even broader, and is often equated with the word “peasants” to refer to the mass of people at the bottom of the emerging class system in medieval and early-modern times, but above the status of slaves.[xiii]

These three conceptual framings underlie the ensuing sections on slavery in the past, in the present and in the future.

Roman collared slaves (Ashmolean Museum https://en.wikipedia.org/wiki/File:Roman_collared_slaves_-_Ashmolean_Museum.jpg)

Slavery: the past

Four important observations about past slavery are all too frequently ignored or downplayed in contemporary public discourse, but I suggest should be considered in any reasoned discussion of slavery:

• First, slavery was a normal and accepted aspect of society in many parts of the world for well over six millennia, whereas the abolitionist movement in Europe only really began in the mid-18^th century, less than three centuries ago.[xiv]  It must have been as unthinkable for the majority of people for most of history (and indeed pre-history) to have challenged slavery as it is now for someone to try to promote slavery.

• Second, slavery was practised at some time in the past in most parts of the world.  Slavery existed in most ancient civilizations as in the Babylonian and Persian Empires.  It was common throughout the Roman world; slaves from what is now the UK were paraded in Rome.  In the early Islamic states in West and North Africa it has been estimated that about one-third of the population were slaves; in East Africa, Zanzibar was the main port for slave trading to the Arabian peninsula.  Slavery was widely practised in the Pre-Columbian cultures of Middle and South America.  It formed a crucial element of the Ottoman Empire; in the 17^th century it is estimated that a fifth of the population of Constantinople was probably slaves. Slaves remained fundamentally important throughout the Ottoman Empire until the 19^th century, notably as the much feared Janissaries (elite infantry soldiers). Slavery was widespread for centuries in China, and was only abolished in 1909.  The Triangular trade between Europe, Western Africa and North America, which features so prominently in current popular discourse on slavery was thus only one example of the very widespread pattern of global slavery.  It is often forgotten that between the 15^th and 18^th centuries white Europeans from Italy, Spain, Portugal, France and England had also been sold into slavery by North Africans. Frequently slaves were captured as a result of warfare, sometimes there were regular expeditions to capture slaves, and often people sold themselves into slavery to pay off debts.  This ubiquitous character of slavery raises interesting questions about the payment of reparations.  Should Italy pay England for taking slaves during the period of Roman occupation?  Should Turkey pay countries in the Balkans for the devşirme (blood tax) through which Christian boys were taken to become Janissaires? Should the rulers of states in the Arabian peninsula pay reparations to the countries of eastern Africa?  Should Israel pay reparations to the surrounding countries from whence their ancestors took Canaanite slaves?  The usual response to such questions is “No”, on the grounds that such reparations only apply to the recent past.  But when is the past recent?[xv] 

• Third, it must be recognised that everyone in societies where slave ownership was practised benefitted to some extent from slavery, and it is not possible just to attribute blame to slave owners or traders and their descendants.[xvi]  The butcher, the baker and the candlestick maker all benefitted from the wealth gained by those who invested in estates that used slave labour.  All societies, past and present, have mechanisms and legitimation systems through which the rich can exploit the poor, and can thereby afford to live “better” lives and purchase luxuries.  Slavery is just one mechanism through which such surplus extraction and exploitation occurs. Indeed, life for the poor in 18^th and 19^th century Britain was unbelievably harsh by modern standards.  However, everyone (apart from the slaves) takes a share of the trickle-down financial benefit.  The elite pay architects, artists and jewellers to produce what many societies now cherish as their cultural heritage, but this enabled these craftsmen to afford to buy paints, or beer, or clothing, which in turn benefitted the brewers, merchants and clothiers.  Ultimately, almost everyone in the past, and not just slave owners or institutions that received gifts derived from slave ownership, benefitted in some way from slavery.  It therefore seems highly problematic to pick out certain slave owners or institutions (and their descendants) in certain societies for retribution.

• Fourth, it is likely that in most cases slavery did not generally collapse purely for moral grounds, but rather also for economic ones. The ultimate reason that slavery collapsed was often because it became too expensive to obtain and maintain slaves.  We like to think that it resulted exclusively from some kind of enlightened belief, or a rise of moral virtue in the 19^th century, and this may indeed have helped in some cases (as with the abolitionist movement in Britain), but there is little evidence to support the argument that a sudden rise in moral concern was usually the primary reason that slavery ended.   As conflicts and wars reduced in frequency, it became less easy to capture people and enslave them.  Moreover, the costs of feeding slaves could become prohibitive, especially at times of rising basic staple prices. Forcing slaves to cultivate land to feed themselves was also problematic since it took land and labour away from other forms of production, and yields were in any case often not high.  Most importantly, new more efficient forms of labour exploitation (such as the factory system in the 19^th century) and the mechanisation of agriculture, reduced the economic benefits of slave production.

Slavery: the present

As noted in the quotation from Tolstoy cited above, the present is a very special time, because it is the only time when we have any power.   How we act in the present, though, depends very much on our understanding of the past.  Four problematic issues seem worthy of reflection here about how we are acting in the present with respect to slavery.

• First, it must be recognised and acknowledged that slavery still exists.  It was not eliminated by the abolutionist movement in the 19^th century.  According to the latest Global Estimates of Modern Slavery, there are about 49.6 million people living in modern slavery, mostly in forced labour and forced marriage.[xvii]  Roughly a quarter of these are children.  To be sure, definitions of slavery have changed over time, but these figures compare with best estimates for the number of slaves transported from Africa to the Americas of around 12.5 million.[xviii]  Modern slavery is real and present at a very large scale.  We can choose to do something real and practical about it.  It is as violent and horrendous as are most forms of past slavery.  While much current media attention and political activity focuses on black slavery, colonialism and issues around restitution and reparations, we also need to focus on the reality of modern slavery across the world and do something to bring it to an end.

• Second, the timing of the sudden upswelling of interest in slavery, the recent actions taken by many people and organisations to try to atone for the past, and the vehemence of commitment of many of those campaigning for reparations and against past slavery seem in part to represent a collective failure to understand and appreciate the impact of slavery, both in the past and at present.  Having learnt about slavery as a child, and written and taught about slavery through much of my career,[xix] I find it hard to believe that so many people in Britain seem to have been unaware of the impact of slavery on our economy.[xx]  Why did they not protest before 2020? The apparent sudden discovery of our role in the Triangular Trade, seems in part to reflect a failure in our education system to address the complexity of history, and especially to consider slavery in a global and holistic framework.  In a society increasingly dominated by scientism (science’s belief in itself) it becomes more and more important for young people to study the disciplines of history and geography which play such a crucial role in shaping their sense of time and place.  A good historical understanding of slavery throughout history and across the world would also help people have a much more nuanced and sensitive approach to understanding its complexities, and the reasons why we need to respond urgently to the continued existence of modern slavery. 

• Third, it is always easier to criticise people who cannot respond, especially in the past, than it is to act wisely in the present.  As any political leader knows, it is much easier to criticise others, than it is actually to deliver policies that have positive outcomes.  In the context of slavery, it is easy to stand up and protest, it is easy to adopt slick slogans, it is easy to blame people in the past, and it is easy to post critical comments on social media.  This is especially so when those who lived through those times are completely unable to respond or tell their side of the story.  It is very much more difficult to change existing practices, such as modern slavery, because that takes considerable time and effort, it is tough to do, it is expensive, and it is not easy to understand what really needs to be done.  However, given now is the only time when we can influence things for the better, we should surely concentrate on what we can actually do something about, rather than spend so much time bemoaning something that we can never change.  We can learn from the past to change the present.

• Fourth, it is difficult to justify criticising people in the past, because we were not there and have no way of knowing how we would have behaved ourselves at that time.  We might like to think that we would have acted in the past in accordance with our present moral compasses (if we recognise that we have such things), but the reality is that it is highly unlikely that we would have done so.  We simply have no real way of knowing what we would have done if we had been living during past epochs when slavery was rife.  Perhaps our biggest fear would have been the chance of being captured and sold into slavery ourselves.  If we cannot guarantee that we would have opposed slavery then, it seems difficult to justify the opprobrium that we cast on those who benefitted from slavery in the past, especially if we are doing little to prevent it in the present.

In short, the logic of the above comments seems to point to a conclusion that we should focus our attention more on trying to stop modern slavery, because we can indeed do something about this, rather than spending most of our time criticising the actions of people in the past about which we can do nothing.

Slavery: the future

Such arguments have interesting implications when slavery in the future is considered.  Again, four comments seem appropriate.

• First, we might be able to reduce the extent of slavery in the future if we take action to do so now, and at the very least those who do indeed believe that slavery is wrong would then be acting according to their moral principles.  This in itself raises many further difficult issues.  Given that slavery still exists, and has therefore probably done so ever since human “civilizations” first emerged, is it somehow a “natural” human condition?  Will slavery always exist?  Even if this is the case, though, those of us who believe it is wrong can nevertheless still seek to take action now to reduce its extent in the hope that this will happen in the future. 
• Second, how will those in the future look back and see our actions today with respect to slavery?  Just as we cannot influence the past, we will not be living when those in the future think about us. At one level, this question will not really matter, because we will be long dead and the thoughts of people in the distant future can have no real influence over us.  Nevertheless, many people do wish to be remembered kindly. For those who do care how history will see them, if only the near history of their children and grandchildren, taking action now at a time over which we do have some control or power, would seem to be wise (although of course many people may not wish to be wise). How will our offspring and descendants judge us most positively: for acting to reduce the slavery that does exist and we can do something about, or for merely protesting about a past over which we could never do anything to change.
• Third, if we do nothing about slavery today, there is a chance that those nearest and dearest to us might be forced into slavery in the future.  This may be an unlikely scenario for many reading this post, but it is at least a logical possibility.  Every one of the nearly 50 million people currently in slavery has parents, and possibly grandparents who may still be alive and know them.  At least some, perhaps most, of these relatives will grieve that their offspring are enslaved.  By acting today, we can reduce the chances of our children and further descendants becoming enslaved.
• Finally, it is worth asking what future generations may consider about the nature of freedom and slavery in our societies today?  I have recently spent much time pondering this question, and writing and speaking about digital enslavement as a new mode of production.  Put simply, if we cannot live without using digital tech, have we become enslaved by the owners of the companies and governments who force us to use such technologies?  If we cannot spend a day, let alone a week, without using digital tech, have we not become enslaved by those who make it?[xxi]  Have we not willingly become “unfree”?  The new slave masters expropriate a vast surplus from our data and everything that they know about us, and we seem unable to escape from giving this to them at no charge.  Indeed, we have to pay significant amounts to be connected to the internet, just so as to enable them to exploit us further.   What will future generations think?  Will the likes of Bill Gates, Elon Musk, Mark Zuckerberg, Larry Page, Sergey Brin, and Jeff Bezos also have the work of their foundations and donations castigated, their virtual statues torn down, their reputations smashed, and their children’s children hated for the actions of their ancestors?[xxii]

In conclusion

It is difficult to draw firm conclusions from the above reflections, and everyone will have somewhat differing views about them.  They are intended to raise difficult questions and encourage open debate on them.  I have tried to focus on slavery alone, although clearly this intersects, especially at this time in history, with other categories of contemporary interest such as race and colonialism.  However, these reflections are explicitly not intended to address either of these other two categories in any detail.  Slavery has existed between and within many different races; it has transcended most modes of socio-economic, political and cultural formation.  It is not unique to the Triangular Trans-Atlantic slave trade. There has been a considerable amount of research done on the history of slavery and very much more that needs to be done.  However, history alone is not enough.  It is the moral questions that we ask, and how we use them to shape the futures of the societies in which we live that, to me, matter most.

The above arguments suggest to me that it is more important to focus on trying to reduce contemporary slavery (and its possible variants in the future) than it is only to protest about the horrors and injustices of past slavery.  Both are important, and this is not to belittle the value of highlighting the undoubted injustices of slavery in the past.  However, we cannot change what has happened in the past, and it is surely therefore our responsibility to past slaves that we act now, when we can, to prevent slavery continuing into the future.   Protesting is the easy bit; changing the future is when the going gets really tough. Others may well feel differently, and I certainly accept that we need a sound understanding of the past if we are to act wisely in the present.  I began by reflecting on my surprise at how few of the anti-slavery and anti-racism protests that I saw in 2020 and 2021 focused on modern slavery. My hope is that those who read and engage with what I have written here may turn their anger at what they cannot change into energy to reduce the extent of slavery that remains all about us today.  I also hope that they will strive to maintain the perceived freedoms that so many now cherish and take for granted, and yet are in very real danger of being taken away from us through the increasingly all-pervasiveness of digital enslavement. 

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[i] I am immensely grateful to several friends and colleagues who took time to comment on an earlier version of this draft and have undoubtedly helped me to improve it.  I know that the issues it addresses are sensitive, but I hope that this final version strikes an appropriate balance as I seek to encourage us all to refocus our attention on how we eliminate the modern slavery (and especially violence against women) that continues to exist across the world.

[ii] I have deliberately used this word here because I remain struck by the reality that the lives of some slaves in the past were in many ways better than the lives of the poorest agricultural labourers.

[iii] There were indeed some banners relating to modern slavery, but from the protests and images that I saw these were in a minority.

[iv] This was also associated with transfers of ideology and practice from the US to the rather different context of the UK. 

[v] This is not in any way to downplay the horrors of the slave trade between Africa and the Americas between the 17^th and 19^th centuries, but it is to try to explore fundamental principles associated with slavery per se rather than racism.

[vi] See for example, Abraham Farfán and María del Pilar López-Uribe (2020) The British founding of Sierra Leone was never a ‘Province of Freedom, https://blogs.lse.ac.uk/africaatlse/2020/06/27/british-founding-sierra-leone-slave-trade/. It is also important to note here that it was actually in the UK, a colonial and later imperial power, where the abolutionist movement first gained considerable traction, initially in the late 18th century and then especially from the 1830s onwards.

[vii] The Province of Freedom in what became Sierra Leone was first settled in 1787 by formerly enslaved black people, but this early settlement collapsed, and it was not until 1792 with an influx of more than a thousand former slaves from North America that the settlement of Freetown was firmly established through the agency of the Sierra Leone Company.

[viii] See also Trevor Phillips’ important essay in The Times (18 September 2020 https://www.thetimes.co.uk/article/trevor-phillips-when-you-erase-a-nations-past-you-threaten-its-future-xx9rqzqh9) entitled “When you erase a nation’s past, you threaten its future”, in which he suggests that “Those who have African heritage might do well, before they denounce long-dead British slave owners, to find out which side of the vile transactions in West Africa’s slave ports their own ancestors stood”.  See also his review “Colonialism by Nigel Biggar: don’t be ashamed of empire”, in The Sunday Times, 5^th February 2023, https://www.thetimes.co.uk/article/colonialism-by-nigel-biggar-dont-be-ashamed-of-empire-lp83ptqtd. More research needs to be done on the origins of slaves from West Africa in the Caribbean and North America, and how they were enslaved.

[ix] This also reminds me of the continuing African slave trade across the Sahara today.  See for example https://edition.cnn.com/2018/06/07/africa/un-sanctions-migrant-traffickers-intl/index.html, https://www.aljazeera.com/news/2017/11/29/african-refugees-bought-sold-and-murdered-in-libya/, and https://www.aljazeera.com/news/2017/11/29/african-refugees-bought-sold-and-murdered-in-libya/.

[x] See for example the life of John Newton who had been a slave, a captain of slave ships, and then championed abolitionism, as well as writing the famous hymns Amazing Grace and Glorious things of Thee are spoken. 

[xi] See Brewer, 2018.

[xii] https://www.echr.coe.int/documents/guide_art_4_eng.pdf, p.8.

[xiii] In my own work on medieval society, I found it helpful to avoid the generic word “serf” and stick to the terms actually in use at the time, such as villeins, cottars and bordars.  In very general terms, in 11^th century England there were two broad groups of rural people beneath the level of knights and lords: the free peasantry (freemen and sokemen) who comprised about 12% of the population recorded in Domesday Book of 1066; and the unfree (villeins representing about 40% of the population, alongside the poorer cottars and bordars) who worked the land in return for onerous obligations and services to the Lord.  Beneath them all were the slaves, comprising perhaps 10% of the population, who had no property rights and could be bought and sold.

[xiv] Although Louis X of France published a decree in 1315 declaring that any slave arriving on French soil should be declared free, the widespread rise of abolitionism is usually dated to the emergence of The Enlightenment in the mid-18th century, and the activities of the Quakers in England and North America in the latter part of that century.  Interestingly, although slavery was abolished during the French revolution, Napoleon restored it in 1802 as one means to try to retain sovereignty over France’s colonies.

[xv] Complex legal debates around statutes of limitations are one way on which attempts have been made to answer this question.  See for example the UN’s OHCHR “Basic Principles and Guidelines on the Right to a Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law” https://www.ohchr.org/en/instruments-mechanisms/instruments/basic-principles-and-guidelines-right-remedy-and-reparation.  See also Shelton, D. (2002) Reparations for human rights violations: how far back?, Amicus Curiae, 44, 3-7

[xvi] I have deliberately concentrated here on slavery in a global context, and not just on the current emphasis in European and North American societies on the trans-Atlantic slave trade.  The horrors, misery and death associated with slavery in the context of European colonialism should not be trivialised, but at the same time their needs to be open and honest discussion about the existence of slavery in Africa long before the arrival of white Europeans.

[xvii] See ILO, Walk Free and IOM (2022) Global Estimates of Modern Slavery: Forced Labour and Forced Marriage, Geneva: ILO, Walk Free and IOM. See also https://www.antislavery.org/slavery-today/modern-slavery/.

[xviii] See https://www.slavevoyages.org/, as well as extensive other research by Franz Binder, Ernst van den Boogart, Henk den Heijer and Johannes Postma, James Pritchard, Andrea Weindl, Antonio de Almeida Mendes, Manuel Barcia Paz, Alexandre Ribeiro, David Wheat and José Capela.

[xix] especially in the context of my teaching of Marxist theory between the mid-1970s and the end of the 1990s.  See also the work of the UCL Centre for the Study of the Legacies of British Slavery.

[xx] There has been very substantial research on slavery in the past, and the extent to which British society and the economy were shaped by it in the 18^th and 19^th centuries has long been well known.  See for example the work of the Centre for the Study of the Legacies of British Slavery at UCL https://www.ucl.ac.uk/lbs/ which emerged from earlier funded research projects in the 2000s and 2010s, and also the useful short  note by John Oldfield (2021) on abolition of the slave trade and slavery in Britain, https://www.bl.uk/restoration-18th-century-literature/articles/abolition-of-the-slave-trade-and-slavery-in-britain, which draws heavily on research dating back to the 1930s.

[xxi] Do consider using #1in7offline to promote the practice of having a day a week offline.

[xxii] See my 2022 piece on Freedom, enslavement and the digital barons: a thought experiment.

“Open Science” Keynote for WACREN

It was a real privilege to have been invited to give a keynote on “Open Science in Africa and for Africans: addressing the challenges” this morning at the West and Central African Research and Education Network (WACREN) 2022 conference held in Abidjan. The role of a keynote is to provoke and challenge, and so I took the opportunity to share some of the reflections and challenges that I have been struggling with over many years, and especially since I first met the inspirational CEO of WACREN, Boubakar Barry, some 18 years ago in Dakar, Sénégal at an event we participated in on Free/Libre and Open Source Software convened by Imfundo.

Participating online in the hybrid WACREN 2022 conference

The six challenges on which I focused in the Keynote were:

• Whose interests does Open Science really serve?
• The rise of individualism: is it too late for communal science?
• Which models of publication best serve Africa?
• How valuable are Open Data, and for whom?
• The dangers of Scientism?
• Who pays?

Underlying my thoughts are two fundamental concerns:

• If you don’t have access to, or cannot use “Open Science”, can you really benefit from it? Does “Open Science” really empower the poor and marginalised?
• Is Open Science mainly a means through which the rich and powerful continue to maintain their positions of privilege? This is typified by the ways through which global corporations and companies persuade governments to make their data about citizens available as Open Data, so that these companies can then extract considerable profit from them.

The full slide deck in .pdf format is available here, and the slide below summarises my final thoughts about the ways forward.

The advantages of being unconnected to the Internet: a thought experiment

The 2021 ITU Facts and Figures report highlighted that 2.9 billion people, or 37% of the world’s population, have still never used the Internet. Implict in this, as in almost all UN initiatives relating to digital technology, is the ideal that everyone should be connected to the Internet. Hence, many global initiatives continue to be designed to create multi-stakeholder (or as I prefer, multi-sector – see my Reclaiming Information and Communication Technologies for Development) partnerships to provide connectivity to everyone in the world. But, whose interests does this really serve? Would the unconnected really be better off if they were connected?

Walking in the Swiss mountains last month, and staying in a place where mobile phones and laptops were prohibited, reminded me of the human importance of being embedded in nature – and that of course we don’t really need always to be digitally connected.

Although I have addressed these issues in many of my publications over the last 20 years, I have never articulated in detail the reasons why people might actually be better off remaining unconnected: hence this thought experiment. There are actually many sound reasons why people should consider remaining unconnected, and for those of us who spend our lives overly connected we should think about disconnecting ourselves as much as possible. These are but a few of these reasons:

• Above all, we were born to be a part of the physical world in which we live. Virtual realities may approximate (or even in some senses enhance) that physical world, but they are fundamentally different. Those who spend all of their time connected miss out on all the joys of living in nature; those who are unconnected have the privilege of experiencing the full richness of that nature.
• Those who are unconnected do not have to waste time sifting through countless boring e-mails or group chats to find what is worthwhile, or the messages in which they are really interested.
• The unconnected cannot give away for free their valuable data from which global digital corporations make their fortunes.
• Being unconnected means not harming the physical environment through the heavy demands digital technologies place on our precious natural world (see the work of the Digital-Environment System Coalition – DESC)
• Those who are unconnected do not suffer the horrors of online harassment or digital violence.
• The unconnected are not forced by their managers to self-exploit by doing online training once they are home after a day’s work, or answer e-mails/chat messages sent by their managers at all hours of the day and night.
• Those who are not online don’t have to run the risk of online scams or phishing attacks that steal their savings – and the poor suffer most when, for example, their small amounts of money are stolen.
• The unconnected can largely escape much of the digital surveillance now promulgated by governments in the name of “security” and “anti-terrorist” action.
• The unconnected do not suffer from digital addictions to online games, gambling, or pornography.
• Ultimately, being connected is akin to being enslaved by the world’s digital barons and their corporations; if you cannot stop using digital tech for a few days, let alone a week, surely you have lost your freedom?

Despite the fine sounding words of those leading global connectivity initiatives, is it really the poorest and most marginalised who are going to benefit most from being connected? Surely, this agenda of global connectivity is being driven mainly in the interests of the global corporations that will be paid to roll out the tech infrastructre, or that will benefit from exploiting the data that we all too willingly give them for nothing? Does not, for example, digital financial inclusion benefit the financial and tech companies and institutions far more than it does the poorest and most marginalised? This is not to deny that digital tech does indeed have many positive uses, but it is to ask fundamental questions about who benefits most.

I remember visiting a village in Africa with colleagues who couldn’t understand why the inhabitants didn’t want mobile phones. Walking over the hills to see their friends was more important to them than the ease of calling them up. This post owes much to that conversation.

We all need to ask the crucial questions about whose interests our often well-intentioned global digital connectivity initiatives really serve. If we wish to serve the interests of the poorest and most marginalised, we must become their servants and not the servants of the world’s rich and powerful; we must be humble, and learn from those we wish to serve.

And the world’s rich and privileged also need to take care of ourselves; if we have difficulty living a day without being connected, surely we have indeed become enslaved? We need to regain our freedom as fully sentient beings, using all of our senses to comprehend and care for the natural world in which we live. May I conclude by encouraging people to think about using the hashtag #1in7offline. Take one day a week away from digital tech to experience the wonders of our world, unmediated by the paltry digital alternative. Or try taking a week away from the digital world every seven weeks. If you cannot do this, ask yourself why!

Session on digital inclusion at online IGF 2020

This has been a crazy week of over-dosing on Zoom for those attending the online IGF 2020 (made worse by too many slide-decks). How I wish I was physically back with real friends in real Poland, having real conversations and drinking real Polish beer and cherry vodka!

However, it was really great to participate in the GIZ-convened session WS #255 on Digital (in)accessability and universal design this morning (my time!). Huge thanks are due to Paul Horsters (from GIZ) who brought us all together, and to Edith Kimani (Deutsche Welle) who was an excellent moderator, as well as those providing sign language and captioning. It was also excellent to have such a diverse range of other speakers (none of whom used the dreaded slide-decks!): Bernd Schramm (GIZ), Irene Mbari-Kirika (inABLE), Bernard Chiira (Innovate Now), Claire Sibthorpe (GSMA) and Wairagala Wakabi (CIPESA).

As part of the workshop we wanted to produce an output that others could use in their own work, and so have crafted a mind-map in various formats that we hope will be of use to everyone committed to working with persons with disabilities to ensure universal digital inclusion. A WordArt summary of everything in the mind-maps is also shown below:

The mind map that includes summaries of all the individual presetnations as well as responses to the questions asked during the workshop is available below in various formats:

• .pdf of original mind-map
• .jpg of original mind-map
• .pdf of contrasted white text on dark green background (for those with visual impairments)
• .jpg of contrasted white text on dark green background (for those with visual impairments)
• .rtf version of text contained in mind-map (black text on white background for those using text-to-speech software) is also available on request from the UNESCO Chair in ICT4D’s contacts page

Mind-map of workshop

A differentiated, responsibilities-based approach to living with the Covid-19 pandemic

Rosa Graham Thomas – in UK lockdown

The United Kingdom has among the worst COVID-19 infection and death rates in the world (see Financial Times, 28th May 2020).  This is in part because of very serious errors of judgement made by the UK Government (see my list of questions to which they must answer, 27th April 2020), but it is also a result of the behaviour of substantial numbers of UK citizens during “lockdown” who, for whatever, chose not to self-isolate  (including the Prime Minister’s Senior Advisor, Dominic Cummings).  The UK government at the end of May also made another serious error of judgement, relaxing the restrictions, even for those who had previously been told to shield themselves, when  daily numbers of new infections and deaths were very much higher than they were when other countries had begun to “open up” (BBC, 31st May 2020).  This is despite the advice of many senior scientists who said that it was too early to relax the restrictions (BBC, 30th May 2020).  Estimates by the Office for National Statistics (28th May 2020) suggested that there were then at least 8000 new cases a day in England, excluding those in care homes or hospitals.  The daily average number of deaths from COVID-19 in the UK to the week ending 31st May was 242 (gov.uk, 31st May 2020).

Countries cannot stay locked down for ever, though, and it is essential for people to go back to work; indeed, it may well be that a vaccine or cure for COVID-19 will not be found in the short term, and societies may have to learn to live with this coronavirus for the foreseeable future.  Difficult decisions will therefore need to be made about how to manage daily life and reduce the number of deaths caused by SARS-Cov-2.  These decisions will need to vary depending on the specific contexts of each country, including its demographics (see my post of 7th May 2020) and environmental factors (see my post of 3rd May 2020).  In the UK, the government has used fairly crude measures, trying to ensure that large numbers of people stayed at home (even though most of them would not be seriously ill if they caught COVID-19), rather than varying the strategy according to risk.  Most actions and discussions have also adopted a human rights based approach to considering how decisions should be made (see for example Morley et al.’s paper on the ethics of tracing apps, or Lord Sumpton’s discussion of why lockdown is despotic).  Instead, I suggest here that we need to adopt highly differentiated strategies, based on our responsibilities (or obligations, as Onora O’Neill suggests in her 2016 book Justice Across Boundaries).

Differentiated risks of COVID-19

There is increasingly sophisticated analysis in various parts of the world to suggest that different groups of people have substantially different risk factors.  While anyone can die from COVID-19, the following generalisations about who is most likely to die seem to have widespread support:

• Older people are more at risk of having serious complications or dying from COVID-19.  Public Health England (PHE) in their early June 2020 report on disparities in the risk and outcomes of COVID-19, showed that “Among people with a positive test, when compared with those under 40, those who were 80 or older were seventy times more likely to die”.   Dowd et al. (2020) likewise show that “Currently, COVID-19 mortality risk is highly concentrated at older ages, particularly those aged 80+”.  Case Fatality Rates (CFRs) generally increase significantly with age, especially for those over 60; in Italy 96.9% of deaths by the end of March were for those over 60 (Istituto Superiore di Sanità, 2020).  In South Africa 80% of the COVID-19 deaths reported by 2nd May were for people over 50, with a quarter of deaths being in the 60-69 age group.  There is, though, still uncertainty as to whether there is something specific about age itself, or whether these figures are because older people are more likely to have other comorbidities.  It is also interesting to note that the UK’s Office of National Statistics (ONS) Infection Survey pilot suggested that the highest percentage of those testing positive in the UK between 26th April and 24th May were in the 20-49 year age group.
• Men are more vulnerable than women.  This may well be because women have two X chromosomes (The Guardian, 7th June 2020), although there remains some dispute about the influence of gender on infection and mortality.  The PHE report cited above shows that in England “Working age males diagnosed with COVID-19 were twice as likely to die as females”.  Most surveys seem to suggest that men are more at risk than women, but the ONS survey of those testing positive interestingly indicated that “there is no evidence of differences in the proportions of men or women testing positive for COVID-19”.
• People with comorbidities are much more likely to be seriously ill or die from COVID-19 than are those who are otherwise healthy.  Data for March reported by the US CDC indicates that almost 90% of all patients hospitalised that month had one or more underlying conditions, with 49.7% having hypertension, 48.3% being obese, 34.6% having chronic lung disease,  28.3% having Type 2 diabetes, and 27.8% having cardiovascular disease.  These five health problems are associated with higher death rates in most places where the data have been studied, although precise percentages vary quite considerably between populations (for a review of underlying metabolic health see Lancet, 2020; for a useful South African perspective, see Cullinan, 2020).  The UK authorities have defined clinically vulnerable people as follows:
  • “aged 70 or older (regardless of medical conditions)
  • under 70 with an underlying health condition listed below (that is, anyone instructed to get a flu jab as an adult each year on medical grounds):
    • chronic (long-term) mild to moderate respiratory diseases, such asasthma,chronic obstructive pulmonary disease (COPD), emphysema orbronchitis○chronic heart disease, such asheart failure
    • chronic kidney disease
    • chronic liver disease, such ashepatitis○chronic neurological conditions, such asParkinson’s disease,motor neurone disease,multiple sclerosis (MS), or cerebral palsy
    • diabetes
    • a weakened immune system as the result of conditions such as HIV and AIDS, or medicines such as steroid tablets
    • being seriously overweight (a body mass index (BMI) of 40 or above)
    • pregnant women
  • As above, there is a further category of people with serious underlying health conditions who are clinically extremely vulnerable, meaning they are at very high risk of severe illness from coronavirus”
• Ethnicity does appear to have an effect on the seriousness of health impacts of COVID-19, even taking other factors into consideration, but the precise reasons for this are not yet known.  In the UK, more people from Black, Asian and Minority Ethnic (BAME) backgrounds have been seriously ill or died from COVID-19 than have people of white ethnicity, but this could be partly explained by deprivation, cultural factors (such as religious and family interactions), and comorbidities (such as obesity, hypertension and diabetes).  England’s PHE report concludes that “An analysis of survival among confirmed COVID-19 cases and using more detailed ethnic groups, shows that after accounting for the effect of sex, age, deprivation and region, people of Bangladeshi ethnicity had around twice the risk of death than people of White British ethnicity. People of Chinese, Indian, Pakistani, Other Asian, Caribbean and Other Black ethnicity had between 10 and 50% higher risk of death when compared to White British”.  More recently, the ISARIC CCP-UK study has shown convincingly that: (i) “Ethnic Minorities in hospital with COVID-19 were more likely to be admitted to critical care and receive IMV than Whites”, and (ii) “South Asians are at greater risk of dying, due at least in part to a higher prevalence of pre-existing diabetes” (see Harrison and Docherty, 17th June 2020).  Insufficient detailed studies have yet been undertaken in other parts of the world, particularly in Africa and Asia, to see whether ethnicity is indeed also a risk factor there.
• The risk of being infected is higher indoors than out of doors.  This is mainly because there is generally more air movement to disperse SARS-Cov-2 outdoors (although air conditioning systems indoors do spread it in the direction blown by a fan), and people are usually in closer juxtaposition for longer indoors than outside.  It is also easier to maintain sufficient distance between people outdoors than indoors (see inews, 11th May 2020).  However, there is still some uncertainty about this.  Thus, the UK ONS survey claimed in late May 2020 that “Individuals working outside the home show higher rates of positive tests than those who work from home”.  This is, though, probably because those self-isolating and working at home simply don’t come into as much contact with potentially infectious people outside the home.

Much of the research on which these conclusions are drawn is based on early evidence from China, as well as more recent evidence from Europe and the USA where the infection and death rates have been so high.  A particularly interesting issue is therefore whether these generalisations may also apply in other parts of the world, and especially in countries in Africa and South Asia which have yet to experience very serious rates of infection (see my previous post on On ageing populations, “development” and Covid-19).  It may well be that their governments could learn from the mistakes made in the UK and the USA and develop a more nuanced approach as outlined below.

A differentiated risk- and responsibilities-based approach to managing COVID-19

This post makes two core suggestions: states need to adopt nuanced and differentiated responses to living with COVID-19 in the foreseeable future, and that human rights considerations should be balanced by a responsibilities agenda.

A differentiated risk-based approach to COVID-19

Most governments have adopted stringent lockdown policies in response to COVID-19 that have been applied to everyone, regardless of their health risks.  This has caused considerable damage to their economies, as well as other serious health issues.  Many deaths resulting from the existence of COVID-19 are thus not actually being caused by the SARS-COV-2 coronavirus.  Numerous businesses are failing, and fit elderly people have complained vociferously about not being permitted to partake fully in “normal” society.

Now that more is known about the health risks of COVID-19, it makes considerable sense to develop context specific solutions that take into accont the risk factors noted above.  Governments must first ensure that they have an adequate and robust health service capable of dealing with the number of people who are likely to get infected, but wasteful fiascos such as the construction of new Nightingale Hospitals in the UK that were never really needed, or the numerous projects across the world to create novel designs for new venitlators for which not enough nursing staff are available (and when many people on ventilators actually die), must not be repeated.  The hospital services in some countries will come near to being overwhelmed (as in Italy), or may indeed collapse (see recent reports from Brazil, India and Pakistan which seem near this point).  However, even where countries are unable to manage the health requirements of the majority of people affected, it is still vital that what services are available are used to treat those most in need and most likely to survive treatment.  Is is also crucial that a responsibilities approach is inculcated and adopted at all scales from the state to the individual if the impact of the pandemic is to be mitigated.

It would thus seem wise to introduce comprehensive risk-based schemes through which everyone can evaluate their likelihood of being seriously ill from COVID-19 and their risk of infecting other vulnerable people, so that they can take appropriate actions to reduce such risk.  At present, and as noted above, the key risk factors seem to be:

• age,
• gender,
• comorbidities,
• ethnicity, and
• location

Put simply, and based largely on European and North American evidence, elderly men with comorbidities from BAME backgrounds spending all their time indoors would seem to be most at risk, and we should all do what we can to help protect them.  Young, fit, active white women spending most of their time outdoors would seem to be least at risk.

This has implications for work, transport, and social life, and carefully nuanced schemes should be introduced to enable as many people as possible to live the lives that they wish to.  For example, where resources are constrained, working-at-home policies could first be made available to the most at risk, encouraging those least at risk to stay at work, or indeed to return to work as previously.  Tourism, travel and entertainment is much less risky for the fit and young, so they should be allowed to take those risks if they want to, while alternative arrangements are put in place for the most vunerably elderly Bangladeshi men (such as support for online tourism or special take-away meals for celebratory occasions).

Responsibilities- rather than rights-based approaches

For too long, rights-based approaches have dominated global and national policies, and insufficient attention has been paid to the responsibilities that are essential to ensure the extstence of well-functioning societies  (see my Prolegomena on Human Rights and Responsibilities).  All too often when a “right” is claimed, it is uncertain who has the “responsibility” to deliver it.  Many, for example, have commented on the human rights aspects of COVID-19 (see Human Rights Watch, 19th March 2020; Bonavero Institute of Human Rights, 6th May 2020; The Guardian, 29th April 2020) , but rather fewer on the human responsibilities dimension.

This is particularly reflected in the tension between individual privacy rights and communal responsibilities in terms of the imposition and use of tracking apps to identify COVID-19 contacts (Human Rights Watch, 13th May 2020; Privacy International, no date; Morley et al., 2020).  However, it also lies at the heart of discussions about wearing masks: all to often such usage is criticised for not really protecting the individual, which completely misses the point that their main use is to protect the community from infected individuals.  People thus have a responsibility to wear masks so that if they are asymptomatic their chances of infecting many others are reduced (see my Face masks and Covid-19: communal not individual relevance).

Two main implications of a shift to a more responsibilities-based approach are important:

• The first is that governments have a fundamental responsibility to care for their most vulnerable and at risk citizens.  The shocking way in which the UK government placed its focus on “saving the NHS” above “saving vulnerable people” is an all-too-visible example of a failure to adhere to such a principle.  It was a serious injustice for UK policy to have sent elderly people with COVID-19 back into care homes and the community from hospital, as a result of which many of them died, many others were infected, and many more certainly died sooner than they would otherwise have done.  This principle, though, is also of crucial importance in countries where the health services have difficulty, or will have difficulties in the future, in coping with the COVID-19 crisis.  It is absolutely the responsibility of governments to recognise that many low-risk people will survive COVID-19 with little or no lasting health implications, and that they should be allowed to continue if they wish to in the productive economy.  However, at the same time, governments must put in measures whereby those at risk are protected, and given the wherewithall to sustain themselves.
• The second, and closely related principle is that individuals also have fundamentally important responsibilities to others.  Some positive evidence of communal responsibility and action has been visible in countries across the world during COVID-19, but support for at-risk people has been less than many had hoped for or expected.  Moreover, there have also been substantial numbers of explicitly negative communal actions: digital-attacks on health care organisations have proliferated during the pandemic, and doctors and nurses have been victimised for spreading the coronavirus in countries as diverse as Mexico and Pakistan.  Almost always, the emphasis has been on the rights of the individual (to enjoy the beach or to party) rather than on their responsibilites to others (to protect others from the actions of the self).  Put simply, all of us have responsibilities to protect everyone else from being infected, and to enable as many people as possible to continue to live active and fulfilled lives.

Is it too much to hope for that one of the results of COVID-19 may be the creation of societies where we shift the focus more to our responsibilities towards others than attention on ourselves?  In the short term, this would mean that we should all be:

• Thinking that we could be asymptomatic carriers of COVID-19, and take actions to prevent us from infecting others;
• Caring for and serving vulnerable neighbours who cannot benefit from the freedoms that we enjoy; and
• Taking action to self-isolate and get tested immediately we think we might be infected with COVID-19.

Whilst this is written primarily from the perspective of someone living in a country that is now coming out of lockdown, these principles apply globally, and if adopted in countries that have not yet encountered serious outbreaks of COVID-19 might help them escape some of the more serious impacts of economic shutdown.

Masai children learning in Tanzania

[Updated 19th June 2020]

 

On ageing populations, “development” and Covid-19

There is increasingly clear evidence that older people are more likely to die from Covid-19 than are younger people: on 17th February,  the China CDC weekly report showed that among the cases known in China by then, the ≥80 age group had the highest case fatality rate at 14.8% (with the 70-79 age group being 8% and the 60-69% age group being 3.6%); and in early April, the WHO Regional Director for Europe highlighted that over 95% of Covid-19 deaths occurred in those over 60, with more than 50% in those aged 80 years or older.  In the UK, the Office for National Statistics (ONS) reported in mid-April that mortality from Covid-19 increased consistently with age, with only about 13% of deaths being of people under 65.  Significantly, though it noted that men had a death rate double that of women; more recent ONS reports have also shown that (when taking into account age) Black men and women were more than four times as likely to die from Covid-19 then were those of White ethnicity, and that such differences in mortality were partly a result of socio-economic disadvantage.  These data are stark, and are as yet still not fully explained.  As people grow older, they generally have greater comorbidities, and it may be the impact that Covid-19 has on these other health problems that is more significant than age itself.

However, this is an important reminder that Covid-19 is primarily an old-people’s disease.  It is striking to recall that in 1951 life expectancy at birth in England and Wales was only 66.4 for men and 71.5 for women; in 1901 the figures were 48.5 and 52.4 respectively (ONS, 2015).  Put simply, people born 70 years ago were not expected to live to the age at which most people are now dying from Covid-19.  This has important ramifications, and raises very difficult questions.  Have people, perhaps, become over expectant about longevity?  Will Covid-19 temper our aspirations to live for ever?  Will it be a check on the ambitions of companies such as Novartis, Alphabet and Illumina to extend life well beyond 100 years (CNBC, 2019)?  Is the main problem of Covid-19 that most people living in the richer countires of the world have become too cosy in their expectations of living to a ripe old age?

Implications for Europe and north America: too many old people

Thought experiments can be a helpful means of highlighting challenging issues.  Suppose, for example, that there had been no lockdowns in Europe and North America.  It seems very likely that substantial numbers of elderly people would have died already (see projections by epidemiologists at Imperial College which suggested that without mitigation strategies Covid-19 would have resulted in 40 milllion deaths globally in 2020).  If a vaccine or cure is not found, then it still seems likely that large numbers of elderly people will indeed die in Europe at an age well short of what they and their families have grown accustomed to expecting.

However, think of the impact that this will have on the economy and health services.  Once large numbers of elderly people have died, national pension bills will fall, the burden on health services will be reduced, the percentage of people within the economically productive age range will increase, and the economic vitality of their countries will be revitalised.  If Covid-19 (or its successors) become an everyday part of life, the economic “burden” of older people will be dramatically reduced.  It is scarcely surprising that rumours  circulated about the intentions of UK government policy in early- to mid-March.  As Martin Shaw noted at the time, it had been credibly reported that the “Government’s strategy was ‘herd immunity, protect the economy and if that means that some pensioners die, too bad’; or as summed up even more succinctly by a senior Tory, ‘Herd immunity and let the old people die’”.  Whilst the government strenuosly denied this, there is a realistic logic to the idea that letting large numbers of old people die would have clear economic benefits, and would avoid the very considerable costs that are accruing as a result of economic shutdown.

I should stress that this is definitely not a scenario that I would want to encourage or endorse, but in the early part of May, the balance of popular opinion (or the influence of the business community and mainstream media in the UK) does seem to be swinging towards a view that the costs of lockdown are too high to continue to protect the elderly, especially in those countries where there have already been very high death rates (as in Belgium, the UK, France, Italy, Spain and the USA).  Yet, the 20th and latest Imperial College Covid-19 report  concludes for Italy that “even a 20% return to pre-lockdown mobility could lead to a resurgence in the number of deaths far greater than experienced in the current wave in several regions”.

Implications for Africa and South Asia: youthful countries

The real purpose of this reflection, though, is to consider the implications of the above arguments for some of the economically poorest countries in the world.  Data about Covid-19 infections and deaths in Africa and Asia are likely to be even less reliable than they are in Europe, and the countries in these continents are in any case much earlier in their encounters with Covid-19 than are those of Europe.  Recent reports, for example, suggest that the real number of deaths related to Covid-19 may be many times the number that are currently reported (see The Guardian‘s recent report on Somalia).  Nevertheless, we do have relatively accurate data about the demographic structures of most countries in the world.  The chart below therefore shows the relationships between current density of Covid-19 deaths and the percentage of population aged ≥65 for a sample of countries.[i]

This graph is striking, but difficut to interpret (and can be misleading), mainly because most countries in Africa and Latin America are only at an early stage in their Covid-19 outbreaks.  We simply do not know how many deaths they are likely to witness, and few models have yet been published that predict the likely outcomes.   However, with the very notable exceptions of Japan, Greece and Germany, it re-emphasises that high percentages of Covid-19 deaths are mainly found in those countries that have more than 15% of their populations aged ≥65.  Even Brazil, where the death rate is currently growing rapidly, is still nowhere near at the level of mortality that has occurred in Europe and the USA.  The quite remarkable achievement of Greece, with only 147 deaths by 7th May, is also highly noteworthy because despite a fragile health service and an elderly population it has managed to achieve something that most other European countries have been unable to do.  Most commentators suggest that this is mainly because it imposed a dramatic lockdown even before the first deaths were recorded.

Most countries of the world have intiated lockdowns, and these are having particularly significant impacts on the poorest and most marginalised who can least afford it. An obvious question therefore arises: if Covid-19 mainly affects the elderly, should countries with young populations (such as most of those of Africa, Asia and Latin America) follow the “older” countries in imposing strict lockdowns that will have damaging effects on their economies and the livelihoods of those who can least afford it?  Put another way, are the mitigating actions of European and North American countries, where more than 15% of their populations are ≥65, relevant to economically poorer countries with less than 10% of their populations in this age group?

It is far from easy to answer this.  Perhaps the very small numbers of people reportedly dying in Africa at present is only because the coronavirus has not yet gained a grip, and any loosening of the mitigating measures would unleash the pandemic at a scale similar to that seen in Europe.  The WHO, for example, has warned  that the Covid-19 pandemic might kill as many as 190,000 people in Africa in the year ahead (Al Jazeera, 8th May), with many more dying subsequently.  This may well be true, but there is at least a chance that the youthful populations of Africa will be better able to deal with Covid-19 than have done the older populations of Europe.  It must, though, be emphasised that many younger people who are infected with Covid-19 do indeed have serious illnesses, and some die.  We also do not yet know the long-term health impacts of this coronavirus.  Moreover, the evidence that socially disadvantaged people are also more likely to die than their more affluent neighbours further suggests that the poorest and most marginalised in these countries may well have higher death rates.

As I have illustrated elsewhere, there is some (but by no means conclusive) evidence that environmental factors may also play a role in limiting the spread of Covid-19.  If the environments of Africa and South Asia are indeed not particularly conducive to the spread of Covid-19, then their youthful populations might not need to endure the very tight lockdowns imposed in many European countries. That having been said, the rapidly increasing number of infections and deaths in Brazil (with 121,600 cases and 8,022 deaths as of 7th May), which has physical environments and climates similar to many parts of western and southern Africa, does not bode well for the future spread of Covid-19 in Africa.

Conclusions

In conclusion, there remains much that is unknown about how Covid-19 spreads and who it affects most damagingly.  The evidence from Japan, Greece and Germany shows that even when countries do have a high percentage of elderly people, it is still possible to contain and limit the spread of Covid-19, thereby preventing very large numbers of deaths.  The abject failures of governments in countries such as the UK and Belgium to manage the pandemic and save lives likewise indicate how not to respond to the pandemic.  The governments of African and South Asian countries, with their youthful populations who appear less likely to suffer severe symptoms, may well therefore have an advantage over their European counterparts.  If they can draw lessons about what has worked and what has failed, then they are also in a good position to bounce back swiftly from the economic harm caused by economic and social lockdowns.

 

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[i] The selected countries included the ten most populous countries in the world (in descending order of total population, China, India, USA, Indonesia, Pakistan, Brazil, Nigeria, Bangladesh, Russia, Mexico), a selection of European countries with mixed trajectories (listed alphabetically, Belgium, France, Germany, Greece, Italy, the Netherlands, Spain, Sweden, Switzerland), and a diverse sample of African (alphabetically, DRC, Egypt, Kenya, Rwanda, South Africa, Tanzania), and other (alphabetically, Iran, Japan, South Korea, Turkey) countries.

The influence of environmental factors on Covid-19: towards a research agenda

Considerable attention was paid in the early days of the Covid-19 pandemic to its spatial distribution in the hope that environmental factors might be found to play a key role in influencing its spread in two ways: by restricting it to a narrow band of countries with specific environmental factors; and hoping that a rise in temperature in the summer would kill it off.

• Researchers at Maryland University (Sajadi, M.M. et al., 2020) thus used maps of the early stages of Covid-19 to suggest that it spreads more easily in cold, damp climates, and that its highest incidence would be between latitudes 30-50 N.  At the time, I suggested on 3rd April that there were too many anomalies for this to be valid, that it was only based on limited data (where the coronavirus had spread by early March 2020) and that it was necessary to understand better the actual physical processes involved.  However, the idea that there might be environmental factors that will control Covid-19 still persists.
• Likewise, in the early days of the pandemic there was much optimism that the new coronavirus might act in similar ways to some of its predecessors and be seasonal in character, waning in the summer months when it gets warmer.  Again, this was in part based on the timing of its outbreak (in China in December 2019 ) and its rapid spread through Europe with an approximately similar timing to seasonal flu.  However, many experts were cautious about this possible scenario (see Jon Cohen in Science, 13th March 2020, and Alvin Powell in the Harvard Gazette, 14th April 2020).

Nevertheless, the much more rapid spread of Covid-19 in Europe and North America than in Africa and South Asia has led some to continue to argue that the devastating impact of lockdown in countries nearer the equator, particularly on the lives of some of the poorest people living there, may be un-necessary if this pattern can indeed be explained by environmental factors.  The lockdown has already been partially rolled back, for example, in countries such as Pakistan (with some factories reopening on 12th April , and congregational prayers at mosques durong Ramadan being permitted from 21st April) and South Africa (with initial steps being taken to reopen the economy on 1st May).  Clearly, the rate and distribution of the spread of Covid-19 is influenced by many factors, including government policies (with the UK performing especially badly, see my recent post),  demographic characteristics (with the elderly being particularly vulnerable), population distribution (spreading slower in sparsely settled areas), characteristics of the several strains and mutations of the Sars-Cov-2 coronavirus (summary in EMCrit), and the inaccuracy and unreliability of reported data about infections and deaths (see my comments here).

The role of environmental factors remains uncertain, despite a considerable amount of research (see systematic review by Mecenas, P. et al., 2020 – thanks to Serge Stinckwich for sharing this) which has sought to draw conclusions from the distribution of cases in parts of the world with different climates, and has suggested that cold and dry conditions helped the spread of the virus whereas warm and wet climates seem to reduce its spread.  A more recent study by Jüni et al. (8th May 2020) has claimed that epidemic growth has little or no association with latitude and temperature, although it has weak negative associations with relative and absolute humidity.  Unfortunately, very few studies have yet sought to do experimental research that actually measures the survivability and ease of spread of Sars-Cov-2 under different real-world environmental conditions.  Moreover, if as appears likely, most infections actually occur indoors, it is not the external climatic conditions that will influence rates of infection but rather the artifical environments created indoors through heating and ventlaltion systems that will be of most significance in influencing its spread.

Two related approaches to this challenge are necessary: identifying its survivabililty in a range of different environments (and surfaces), and analysis of the effect of different environments on the distance that it can be spread by infected people.

Research on the survivability of Sars-Cov-2 in different contexts

Several reported studies have explored the stability of the new coronavirus on different surfaces.  In a widely cited study, van Doremalen et al. (13th  March 2020) suggested that the stability of HCov-19 (Sars-Cov-2) was very similar to that of Sars-Cov-1 (the SARS outbreak in 2003), and that viable virus could be detected as follows:

• in aerosols up to 3 hours after aerosolization
• up to 4 hours on copper
• up to 24 hours on cardboard and up to 47-72 hours on plastic and stainless steel.

This important study has subsequently been used as the standard estimate for the survivability of the coronavirus.  However, it was undertaken in the USA under very specific relatively humidity (for aerosols at 65%; for surfaces at 40%) and temperature conditions (for both at 21-23^o C) (See also more recently, van Doremalen et al. 16 April 2020).  A rapid expert review of Sars-Cov-2’s survivability under different conditions (Fineberg, 7th April 2020) notes that the number of experimental studies remains small, but that elevated temperatures seem to reduce its survivability, and that this varies for diffferent materials.  Nevertheless, Fineberg emphasises that laboratory conditions do not necessarily accurately reflect real-world conditions.  In referrring to natural history studies, he also emphasises, as noted above, that conflicting results have emerged because such studies are “hampered by poor quaity data, confounding factors, and insufficient time since the beginning of the pandemix from which to draw conclusions” (p.4).

If a better understanding of Sars-Cov-2’s survivability in different parts of the world is to be gained, it is therefore essential urgently to undertake real world studies of its viability on similar surfaces in various places with different temperature and humidity profiles.

The dispersal distance of Sars-Cov-2

The standard advice across many countries of the world is that people should maintain a minimum distance of 2 m (in some countries 1.5 m) between each other to limit the spread of Covid-19 (see, for example, Public Health England).  This is double the WHO’s advice for the public, which is to “Maintain at least 1 metre (3 feet) distance between yourself and others. Why? When someone coughs, sneezes, or speaks they spray small liquid droplets from their nose or mouth which may contain virus. If you are too close, you can breathe in the droplets, including the COVID-19 virus if the person has the disease“.  The 2 m figure was adopted early by some CDCs, and appears to be more of an approximate early guess (based on the previous Sars-Cov-1 outbreak) that has taken root, rather than an accurate scientifically based figure.

Since then, more rigorous research has been undertaken, much of which suggests that 2 m may not be enough. Setti et al. (23rd April) thus note that Sars-Cov-2 has higher aerosol survivability than did its predecessor, and that a growing body of literature supports a view that “it is plausible that small particles containing the virus may diffuse in indoor environments covering distances up to 10 m from the emission sources”.  They also conclude that “The inter-personal distance of 2 m can be reasonably considered as an effective protection only if everybody wears face masks in daily life activities”. A particularly interesting laboratory based study a month previously by Bourouiba (26th March 2020) provides strong evidence that the turbulent gas clouds formed by sneezes and coughs provide conditions that enable the coronavirus to survive for much longer at greater distances: “The locally moist and warm atmosphere within the turbulent gas cloud allows the contained droplets to evade evaporation for much longer than occurs with isolated droplets“.  She concludes that the “gas cloud and its payload of pathogen-bearing droplets of all sizes can travel 23 to 27 feet (7-8 m)”.  Furthermore, another study by Blocken et al. (9th April) noted that the 1.5 m – 2 m distance was based on people who were standing still, and that there could be a potential aerodynamic effect for people cycling and running.  For someone running at 14.4 km/hr the social distance in the slipstream might be nearer 10 m.

Such studies have been controversial (for a summary, see Eric Niiler in Wired, 14th April), but they highlight that in practice:

• the “safe’ distance between people is unknown;
• there is little strong scientific evidence for the 1 m – 2 m recommendations for social distancing; and
• this distance is highly likely to vary in different environmental contexts.

Not enough conclusive reseach has yet been undertaken on the extent to which environmental factors, such as humidity, pressure, altitude, wind and temperature actually affect how far Sars-Cov-2 will disperse, and at what infectious dose (see Linda Geddes, NewScientist, 27th March 2020, where viral load is also discussed; see also ECDC, 25th March 2020).  It seems likely, though, that dispersal will indeed vary in different conditions, and thus in different parts of the world.  We just don’t yet know how great such variability is.

The latest systematic review published in The Lancet, and cited in The Guardian (2nd June 2020) sugggests that distance does matter, and that not only is 2 m safer than less than 1 m, but also that face masks can indeed reduce substantuially the risk of infection.

Towards a research agenda

This post has emphasised that we actually know remarkably little with certainty about how Sars-Cov-2 physically survives and disperses in different environmental contexts.  This has hugely important ramifications for the spread of Covid-19 in different parts of the world, and thus the mitigating policies and actions that need to be taken.  If, for example, Covid-19 does not survive in hot humid conditions, and is also dispersed over shorter distances in such circumstances, then it might be possible for governments of countries where such conditions prevail not to have to impose such stringent social distancing requirements as those that have been put in place in Europe.

Urgent experimental research is therefore required in real-world environments on:

• the survivabililty of Sars-Cov-2 in a range of different physical environments (and surfaces), and
• the effects of different environments on the distance that it can be spread by infected people.

A standard protocol and methodology for such research should be created that could then be used collaboratively by scientists working in different parts of the world to address these crucial issues.  Contrasting environments that would warrant the earliest such research (given the high number of economically poor countries therein) would include: high altitude savanna (as in the Bogotá savanna, and the much lower montane Savanna of the Angolan scarp), tropical and subtropical savanna (as in parts of Brazil and Kenya), tropical rainforests (as in Indonesia and Brazil), semi-arid and arid landscapes (as in much of northern and south-west Africa, the Arabian peninsula, and parts of South Asia).  It is also very important to undertake such resaerch both in urban and rural areas, and indoors as well as outside.  If scientists can indeed co-operate to provide a swift answer to the questions raised in this post, then it would be possible to provide much more tailored advice to governments concerning the mitigating measures (including the use of masks) that they should be taking to protect the highest number of people while also maintaing essential economic activity.

[Updated 8th May, 12th May, 30th May 2020 and 2nd June]

Digital-political-economy in a post-Covid-19 world: implications for the most marginalised

Now is the time to be thinking seriously about the kind of world that we wish to live in once Covid-19 has finished its rampage across Europe and North America.[i] Although its potential direct health impact in Africa and South Asia remains uncertain at the time of writing, countries within these continents have already seen dramatic disruption and much hardship as well as numerous deaths having been caused by the measures introduced by governments to restrict its spread.  It is already clear that it is the poorest and most marginalised who suffer most, as witnessed, for example, by the impact of Modi’s lockdown in India on migrant workers.[ii]

This post highlights five likely global impacts that will be hastened by Covid-19, and argues that we need to use this disruption constructively to shape a better world in the future, rather than succumb to the potential and substantial damage that will be caused, especially to the lives of the world’s poorest and most marginalised.  It may be that for many countries in the world, the impact of Covid-19 will be even more significant than was the impact of the 1939-45 war.  Digital technologies are above all accelerators, and most of those leading the world’s major global corporations are already taking full advantage of Covid-19 to increase their reach and their profits.[iii]

The inexorable rise of China and the demise of the USA

Source: Hiram1555.com

I have written previously about the waxing of China and the waning of the USA; China is the global political-economic powerhouse of the present, not just of the future.[iv]  One very significant impact of Covid-19 will be to increase the speed of this major shift in global power.  Just as 1945 saw the beginning of the final end of the British Empire, so 2020 is likely to see the beginning of the end of the USA as the dominant global (imperial) power.  Already, even in influential USAn publications, there is now much more frequent support for the view that the US is a failing state.[v] This transition is likely to be painful, and it will require world leaders of great wisdom to ensure that it is less violent than may well be the case.

The differences between the ways in which the USA and China have responded to Covid-19 have been marked, and have very significant implications for the political, social and economic futures of these states.  Whilst little trust should be placed on the precise accuracy of reported Covid-19 mortality rate figures throughout the world, China has so far reported a loss of 3.2 people per million to the disease (as of 17 April, and thus including the 1290 uplift announced that day), whereas the USA has reported deaths of 8.38 per 100,000 (as of that date); moreover, China’s figures seem to have stabilised, whereas those for the USA continue to increase rapidly.[vi]  These differences are not only very significant in human terms, but they also reflect a fundamental challenge in the relative significance of the individual and the community in US and Chinese society.

Few apart from hardline Republicans in the USA now doubt the failure of the Trump regime politically, socially, economically and culturally. This has been exacerbated by the US government’s failure to manage Covid-19 effectively (even worse than the UK government’s performance), and its insistent antagonism towards China through its deeply problematic trade-war[vii] even before the outbreak of the present coronavirus. Anti-Chinese rhetoric in the USA is but a symptom of the realisation of the country’s fundamental economic and policial weaknesses in the 21^st century.   President Trump’s persistent use of the term “Chinese virus” instead of Covid-19[viii] is also just a symptom of a far deeper malaise.   Trump is sadly not the problem; the problem is the people and system that enabled him to come to power and in whose interests he is trying to serve (alongside his own).  China seems likely to come out of the Covid-19 crisis much stronger than will the USA.[ix]

Whether people like it or not, and despite cries from the western bourgeoisie that it is unfair, and that the Chinese have lied about the extent of Covid-19 in their own country in its early stages, this is the reality.  China is the dominant world power today, let alone tomorrow.

An ever more digital world

Source: Forbes.com

The digital technology sector is already the biggest winner from Covid-19.  Everyone with access, knowledge and ability to pay for connectivity and digital devices has turned to digital technologies to continue with their work, maintain social contacts, and find entertainment during the lockdowns that have covered about one-third of the world’s population by mid-April.[x]  Those who previously rarely used such technologies, have overnight been forced to use them for everything from buying food online, to maintaining contacts with relatives and friends.

There is little evidence that the tech sector was prepared for such a windfall in the latter part of 2019,[xi] but major corporations and start-ups alike have all sought to exploit its benefits as quickly as possible in the first few months of 2020, as testified by the plethora of announcements claiming how various technologies can win the fight against Covid-19.[xii]

One particularly problematic outcome has been the way in which digital tech champions and activists have all sought to develop new solutions to combat Covid-19.  While sometimes this is indeed well intended, more often than not it is primarily so that they can benefit from funding that is made available for such activities by governments and donors, or primarily to raise the individual or corporate profile of those involved.  For them, Covid-19 is a wonderful business opportunity.  Sadly, many such initiatives will fail to deliver appropriate solutions, will be implemented after Covid-19 has dissipated, and on some occasions will even do more harm than good.[xiii]

There are many paradoxes and tensions in this dramatically increased role of digital technology after Covid-19. Two are of particular interest.  First, many people who are self-isolating or social distancing are beginning to crave real, physical human contact, and are realising that communicating only over the Internet is insufficiently fulfilling.  This might offer some hope for the future of those who still believe in the importance of non-digitally mediated human interaction, although I suspect that such concerns may only temporarily delay our demise into a world of cyborgs.[xiv] Second, despite the ultimate decline in the US economy and political power noted above, US corporations have been very well placed to benefit from the immediate impact of Covid-19, featuring in prominent initiatives such as UNESCO’s Global Education Coalition,[xv] or the coalition of pharmaceutical companies brought together by the Gates Foundation.[xvi]

Whatever the precise details, it is an absolute certainty that the dominance of digital technologies in everyone’s lives will increase very dramatically following Covid-19 and this will be exploited by those intent on reaping the profits from such expansion in their own interests.

Increasing acceptance of surveillance by states and companies: the end of privacy as we know it.

Source: Wired.com

A third, related, global impact of Covid-19 will be widely increased global acceptance of the roles of states and companies in digital surveillance.  Already, before 2020, there was a growing, albeit insufficient, debate about the ethics of digital surveillance by states over issues such as crime and “terrorism”, and its implications for privacy.[xvii]  However, some states, such as China, South Korea, Singapore and Israel, have already used digital technologies and big data analytics extensively and apparently successfully in monitoring and tracking the spread of Covid-19,[xviii] and other coalitions of states and the private sector are planning to encourage citizens to sign up to having fundamental aspects of what has previously been considered to be their private and personal health information made available to unknown others.[xix]

One problem with such technologies is that they require substantial numbers of people to sign up to and then use them.  In more authoritarian states where governments can make such adherence obligatory by imposing severe penalties for failure to do so, they do indeed appear to be able to contribute to reduction in the spread of Covid-19 in the interests of the wider community.  However, in more liberal democratic societies, which place the individual about the community in importance, it seems less likely that they will be acceptable.

Despite such concerns, the growing evidence promoted by the companies that are developing them that such digital technologies can indeed contribute to enhanced public health will serve as an important factor in breaking down public resistance to the use of surveillance technologies and big data analytics.  Once again, this will ultimately serve the interest of those who already have greater political and economic power than it will the interests of the most marginalised.

Online shopping and the redesign of urban centres.

Source: Independent.co.uk

Self-isolation and social distancing have led to the dramatic emptying of towns and cities across the world.  Businesses that have been unable to adapt to online trading have overnight been pushed into a critical survival situation, with governments in many of the richer countries of the world being “forced” to offer them financial bail-outs to help them weather the storm.  Unfortunately, most of this money is going to be completely wasted and will merely create huge national debts for years into the future.  People who rarely before used online shopping are now doing so because they believe that no other method of purchasing goods is truly safe.

The new reality will be that most people will have become so used to online shopping that they are unlikely to return in the future to traditional shopping outlets. Companies that have been unable to adjust to the new reality will fail.  The character of our inner-city areas will change beyond recognition.  This is a huge opportunity for the re-design of urban areas in creative, safe and innovative ways.  Already, the environmental impact of a reduction in transport and pollution has been widely seen; wildlife is enjoying a bonanza; people are realising that their old working and socialising patterns may not have been as good as they once thought.[xx]  Unfortunately, it is likely that this opportunity may not be fully grasped, and instead governments that lack leadership and vision will instead seek to prop up backward-looking institutions, companies and organisations, intent on preserving infrastructure and economic activities that are unfit for purpose in the post-pandemic world.  Such a mentality will lead to urban decay and ghettoization, where people will fear to tread, and there is a real danger of a downward spiral of urban deprivation.

There are, though, many bright signs of innovation and creativity for those willing to do things differently.  Shops and restaurants that have been able to find efficient trustworthy drivers are now offering new delivery services; students are able to draw on the plethora of online courses now available; new forms of communal activity are flourishing; and most companies are realising that they don’t actually need to spend money on huge office spaces, but can exploit their labour even more effectively by enabling them to work from home.

We must see the changes brought about by responses to Covid-19 as important opportunities to build for the future, and to create human-centred urban places that are also sensitive to the natural environments in which they are located.

Increasing global inequalities

Source: Gulfnews.com

The net outcome of the above four trends will lead inexorably to a fifth, and deeply concerning issue: the world will become an even more unequal place, where those who can adapt and survive will flourish, but where the most vulnerable and marginalised will become even more immiserated.

This is already all too visible.  Migrant workers are being ostracised, and further marginalised.[xxi]  In India, tens of thousands of labourers are reported to have left the cities, many of them walking home hundreds of kilometres to their villages.[xxii] In China, Africans are reported as being subjected to racist prejudice, being refused service in shops and evicted from their residences.[xxiii]  In the UK, many food banks have had to close and it is reported that about 1.5. million people a day are going without food.[xxiv]  The World Bank is reporting that an extra 40-50 million people across the world will be forced into poverty by Covid-19, especially in Africa.[xxv]  People with disabilities have become even more forgotten and isolated.[xxvi]  The list of immediate crises grows by the day.

More worrying still is that there is no certainty that these short-term impacts will immediately bounce-back once the pandemic has passed.  It seems at least as likely that many of the changes will have become so entrenched that aspects of living under Covid-19 will become the new norm.  Once again, those able to benefit from the changes will flourish, but the uneducated, those with disabilities, the ethnic minorities, people living in isolated areas, refugees, and women in patriarchal societies are all likely to find life much tougher in 2021 and 2022 even than they do at present.   Much of this rising inequality is being caused, as noted above, by the increasing role that digital technologies are playing in people’s lives.  Those who have access and can afford to use the Internet can use it for shopping, employment, entertainment, learning, and indeed most aspects of their lives.  Yet only 59% of the world’s population are active Internet users.[xxvii]

Looking positively to the future.

People will respond in different ways to these likely trends over the next few years, but we will all need to learn to live together in a world where:

• China is the global political economic power,
• Our lives will become ever more rapidly experienced and mediated through digital technology,
• Our traditional views of privacy are replaced by a world of surveillance,
• Our towns and cities have completely different functions and designs, and
• There is very much greater inequality in terms of opportunities and life experiences.

In dealing with these changes, it is essential to remain positive; to see Covid-19 as an opportunity to make the world a better place for everyone to live in, rather than just as a threat of further pain, misery and death, or an opportunity for a few to gain unexpected windfall opportunities to become even richer.  Six elements would seem to be important in seeking to ensure that as many people as possible can indeed flourish once the immediate Covid-19 pandemic has dissipated:

• First, these predictions should encourage all of us to prioritise more on enhancing the lives of the poorest and the most marginalised, than on ensuring economic growth that mainly benefits the rich and privileged. This applies at all scales, from designing national health and education services, to providing local, community level care provision.
• This requires an increased focus on negotiating communal oriented initiatives and activities rather than letting the greed and selfishness of individualism continue to rule the roost.
• Third, it is essential that we use this as an opportunity to regain our physical sentient humanity, and reject the aspirations of those who wish to create a world that is only experienced and mediated through digital technology. We need to regain our very real experiences of each other and the world in which we live through our tastes, smells, the sounds we hear, the touches we feel, and the sights we see.
• Fourth, it seems incredibly important that we create a new global political order safely to manage a world in which China replaces the USA as the dominant global power. The emergence of new political counterbalances, at a regional level as with Europe, South Asia, Africa and Latin America seems to be a very important objective that remains to be realised.  Small states that choose to remain isolated, however arrogant they are about the “Great”ness of their country, will become ever more vulnerable to the vagaries of economic, political and demographic crisis.
• Fifth, we need to capitalise on the environmental impact of Covid-19 rapidly to shape a world of which we are but a part, and in which we care for and co-operate with the rich diversity of plant and animal life that enjoys the physical richness of our planet. This will require a comprehensive and rigorous evaluation of the harm caused to our world by the design and use of digital technologies.[xxviii]
• Finally, we need to agree communally on the extent to which individual privacy matters, and whether we are happy to live in a world of omnipresent surveillance by companies (enabling them to reap huge profits from our selves as data) and governments (to maintain their positions of power, authority and dominance). This must not be imposed on us by powerful others.  It is of paramount importance that there is widespread informed public and communal discussion about the future of surveillance in a post-Covid-19 era.

I trust that these comments will serve to provoke and challenge much accepted dogma and practice.  Above all, let’s try to think of others more than we do ourselves, let’s promote the reduction of inequality over increases in economic growth, and let’s enjoy  an integral, real and care-filled engagement with the non-human natural world.

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Notes:

[i] For current figures see https://coronavirus.thebaselab.com/ and https://gisanddata.maps.arcgis.com/apps/opsdashboard/index.html#/bda7594740fd40299423467b48e9ecf6, although all data related with this coronavirus must be treated with great caution; see https://unwin.wordpress.com/2020/04/11/data-and-the-scandal-of-the-uks-covid-19-survival-rate/

[ii] Modi’s hasty coronavirus lockdown of India leaves many fearful for what comes next, https://time.com/5812394/india-coronavirus-lockdown-modi/

[iii] Jack Dorsey, the founder of Twitter and Square, might well be an exception with his $1 billion donation to support Covid-19 relief and other charities; see https://www.theverge.com/2020/4/7/21212766/jack-dorsey-coronavirus-covid-19-donate-relief-fund-square-twitter

[iv] See, for example, discussion in Unwin, T. (2017) Reclaiming ICT4D, Oxford: Oxford University Press.  I appreciate that such arguments infuriate many people living in the USA,

[v] See, for example, George Parker’s, We Are Living in a Failed State: The coronavirus didn’t break America. It revealed what was already broken, The Atlantic, June 2020 (preview) https://www.theatlantic.com/magazine/archive/2020/06/underlying-conditions/610261/.

[vi] Based on figures from https://coronavirus.thebaselab.com/ on 15^th April 2020.  For comparison, Spain had 39.74 reported deaths per 100,000, Italy 35.80, and the UK 18.96.

[vii] There are many commentaries on this, but The Wall Street Journal’s account on 9 February 2020 https://www.wsj.com/articles/u-s-china-trade-war-reshaped-global-commerce-11581244201 is useful, as is the Pietersen Institute’s timeline https://www.piie.com/blogs/trade-investment-policy-watch/trump-trade-war-china-date-guide.

[viii] For a good account of his use of language see Eren Orbey’s comment in The New Yorker, Trump’s “Chinese virus” and what’s at stake in the coronovirus’s name,  https://www.newyorker.com/culture/cultural-comment/whats-at-stake-in-a-viruss-name

[ix] China’s massive long-term strategic investments across the world, not least through its 一带一路 (Belt and Road) initiative, have placed it in an extremely strong position to reap the benefits of its revitalised economy from 2021 onwards (for a good summary of this initiative written in January 2020 see https://www.cfr.org/backgrounder/chinas-massive-belt-and-road-initiative)

[x] Kaplan, J., Frias, L. and McFall-Johnsen, M., A third of the global population is on coronavirus lockdown…, https://www.businessinsider.com/countries-on-lockdown-coronavirus-italy-2020-3?r=DE&IR=T

[xi] This is despite conspiracy theorists arguing that those who were going to gain most from Covid-19 especially in the digital tech and pharmaceutical industry had been active in promoting global fear of the coronavirus, or worse still had actually engineered it for their advantage.  See, for example, The New York Times, https://www.nytimes.com/2020/04/17/technology/bill-gates-virus-conspiracy-theories.html, or Thomas Ricker, Bill Gates is now the leading target for Coronavirus falsehoods, says report, https://www.theverge.com/2020/4/17/21224728/bill-gates-coronavirus-lies-5g-covid-19 .

[xii] See, for example, Shah, H. and Kumar, K., Ten digital technologies helping humans in the fight against Covid-19, Frost and Sullivan, https://ww2.frost.com/frost-perspectives/ten-digital-technologies-helping-humans-in-the-fight-against-covid-19/, Gergios Petropolous, Artificial interlligence in the fight against COVID-19, Bruegel, https://www.bruegel.org/2020/03/artificial-intelligence-in-the-fight-against-covid-19/, or Beech, P., These new gadgets were designed to fight COVID-19, World Economic Forum, https://www.weforum.org/agenda/2020/04/coronavirus-covid19-pandemic-gadgets-innovation-technology/. It is also important to note that the notion of “fighting” the coronavirus is also deeply problematic.

[xiii] For my much more detailed analysis of these issues, see Tim Unwin (26 March 2020), collaboration-and-competition-in-covid-19-response, https://unwin.wordpress.com/2020/03/26/collaboration-and-competition-in-covid-19-response/

[xiv] For more on this see Tim Unwin (2017) Reclaiming ICT4D, Oxford: Oxford University Press, and for a brief comment https://unwin.wordpress.com/2016/08/03/dehumanization-cyborgs-and-the-internet-of-things/.

[xv] Although, significantly, Chinese companies are also involved; see https://en.unesco.org/covid19/educationresponse/globalcoalition

[xvi] For the work of the Gates Foundation and US pharmaceutical companies in fighting Covid-19 https://www.outsourcing-pharma.com/Article/2020/03/27/Bill-Gates-big-pharma-collaborate-on-COVID-19-treatments

[xvii] There is a huge literature, both academic and policy related, on this, but see for example OCHCR (2014) Online mass-surveillance: “Protect right to privacy even when countering terrorism” – UN expert, https://www.ohchr.org/SP/NewsEvents/Pages/DisplayNews.aspx?NewsID=15200&LangID=E; Privacy International, Scrutinising the global counter-terrorism agenda, https://privacyinternational.org/campaigns/scrutinising-global-counter-terrorism-agenda; Simon Hale-Ross (2018) Digital Privacy, Terrorism and Law Enforcement: the UK’s Response to Terrorist Communication, London: Routledge; and Lomas, N. (2020) Mass surveillance for national security does conflict with EU privacy rights, court advisor suggests, TechCrunch, https://techcrunch.com/2020/01/15/mass-surveillance-for-national-security-does-conflict-with-eu-privacy-rights-court-advisor-suggests/.

[xviii] Kharpal, A. (26 March 2020) Use of surveillance to fight coronavirus raised c oncenrs about government power after pandemic ends, CNBC, https://www.cnbc.com/2020/03/27/coronavirus-surveillance-used-by-governments-to-fight-pandemic-privacy-concerns.html; but see also more critical comments about the efficacy of such systems as by Vaughan, A. (17 April 2020) There are many reasons why Covid-19 contact-tracing apps may not work, NewScientist, https://www.newscientist.com/article/2241041-there-are-many-reasons-why-covid-19-contact-tracing-apps-may-not-work/

[xix] There are widely differing views as to the ethics of this.  See, for example, Article 19 (2 April 2020) Coronavirus: states use of digital surveillance technologies to fight pandemic must respect human rights, https://www.article19.org/resources/covid-19-states-use-of-digital-surveillance-technologies-to-fight-pandemic-must-respect-human-rights/ ; McDonald, S. (30 March 2020) The digital response to the outbreak of Covid-19, https://www.cigionline.org/articles/digital-response-outbreak-covid-19. See also useful piece by Arcila (2020) for ICT4Peace on “A human-centric framework to evaluate the risks raised by contact-tracing applications” https://mcusercontent.com/e58ea7be12fb998fa30bac7ac/files/07a9cd66-0689-44ff-8c4f-6251508e1e48/Beatriz_Botero_A_Human_Rights_Centric_Framework_to_Evaluate_the_Security_Risks_Raised_by_Contact_Tracing_Applications_FINAL_BUA_6.pdf.pdf

[xx] See, for example, https://www.bbc.com/future/article/20200326-covid-19-the-impact-of-coronavirus-on-the-environment, https://www.msn.com/en-gb/news/world/the-environmental-impact-of-covid-19/ss-BB11JxGv?li=BBoPWjQ, https://www.theguardian.com/world/2020/mar/26/life-after-coronavirus-pandemic-change-world, and https://www.scientificamerican.com/article/how-the-coronavirus-pandemic-is-affecting-co2-emissions/.

[xxi] See The Guardian (23 April 2020) ‘We’re in a prison’: Singapore’s million migrant workers suffer as Covid-19 surges back, https://www.theguardian.com/world/2020/apr/23/singapore-million-migrant-workers-suffer-as-covid-19-surges-back

[xxii] Al Jazeera (6 April 2020) India: Coronavirus lockdown sees exodus from cities, https://www.aljazeera.com/programmes/newsfeed/2020/04/india-coronavirus-lockdown-sees-exodus-cities-200406104405477.html.

[xxiii] Financial Times (13^th April) China-Africa relations rocked by alleged racism over Covid-19, https://www.ft.com/content/48f199b0-9054-4ab6-aaad-a326163c9285

[xxiv] Global Citizen (22 April 2020) Covid-19 Lockdowns are sparking a hunger crisis in the UK, https://www.globalcitizen.org/en/content/covid-19-food-poverty-rising-in-uk/

[xxv] Mahler, D.G., Lakner, C., Aguilar, R.A.C. and Wu, H. (20 April 2020) The impact of Covid-19 (Coronavirus) on global poverty: why Sub-Saharan Africa might be the region hardest hit, World Bank Blogs, https://blogs.worldbank.org/opendata/impact-covid-19-coronavirus-global-poverty-why-sub-saharan-africa-might-be-region-hardest

[xxvi] Bridging the Gap (2020) The impact of Covid-19 on persons with disabilities, https://bridgingthegap-project.eu/the-impact-of-covid-19-on-people-with-disabilities/

[xxvii] Statista (Januarv 2020) https://www.statista.com/statistics/269329/penetration-rate-of-the-internet-by-region/

[xxviii] For a wider discussion of the negative environmental impacts of climate change see https://unwin.wordpress.com/2020/01/16/digital-technologies-and-climate-change/.

Collaboration and competition in Covid-19 response

A week ago, I wrote a post about the potential of crowdsourcing and the use of hashtags for gathering enhanced data on infection rates for Covid-19.  Things have moved rapidly since then as companies, civil society organisations, international organisations, academics and donors have all developed countless initiatives to try to respond.  Many of these initiatives seem to be more about the profile and profits of the organisations/entities involved than they do about making a real impact on the lives of those who will suffer most from Covid-19.  Yesterday, I wrote another post on my fears that donors and governments will waste huge amounts of money, time and effort on Covid-19 to little avail, since they have not yet learnt the lessons of past failures.

I still believe that crowdsourcing could have the potential, along with many other ways of gathering data, to enhance decision making at this critical time. However the dramatic increase in the number of such initiatives gives rise to huge concern.  Let us learn from past experience in the use of digital technologies in development, and work together in the interests of those who are likely to suffer the most.  Eight issues are paramount when designing a digital tech intervention to help reduce the impact of Covid-19, especially through crowdsourcing type initiatives:

• Don’t duplicate what others are already doing
• Treat privacy and security very carefully
• Don’t detract from official and (hopefully) accurate information
• Keep it simple
• Ask questions that will be helpful to those trying to respond to the pandemic
• Ensure that there are at least some questions that are the same in all surveys if there are multiple initiatives being done by different organisations
• Work with a globally agreed set of terminology and hashtags (#)
• Collaborate and share

Don’t duplicate what others are already doing

As the very partial list of recent initiatives at the end of this post indicates, many crowdsourcing projects have been created across the world to gather data from people about infections and behaviours relating to Covid-19.  Most of these are well-intentioned, although there will also be those that are using such means unscrupulously also to gather data for other purposes.  Many of these initiatives ask very similar questions.  Not only is it a waste of resources to design and build several competing platforms in a country (or globally), but individual citizens will also soon get bored of responding to multiple different platforms and surveys.  The value of each initiative will therefore go down, especially if there is no means of aggregating the data.  Competition between companies may well be an essential element of the global capitalist system enabling the fittest  to accrue huge profits, but it is inappropriate in the present circumstances where there are insufficient resources available to tackle the very immediate responses needed across the world.

Treat privacy and security very carefully

Most digital platforms claim to treat the security of their users very seriously.  Yet the reality is that many fail to protect the privacy of much personal information sufficiently, especially when software is developed rapidly by people who may not prioritise this issue and cut corners in their desire to get to market as quickly as possible.  Personal information about health status and location is especially sensitive.  It can therefore be hugely risky for people to provide information about whether they are infected with a virus that is as easily transmitted as Covid-19, while also providing their location so that this can then be mapped and others can see it.  Great care should be taken over the sort of information that is asked and the scale at which responses are expected.  It is not really necessary to know the postcode/zipcode of someone, if just the county or province will do.

Don’t detract from official and (hopefully) accurate information

Use of the Internet and digital technologies have led to a plethora of false information being propagated about Covid-19.  Not only is this confusing, but it can also be extremely dangerous.  Please don’t – even by accident – distract people from gaining the most important and reliable information that could help save their lives.  In some countries most people do not trust their governments; in others, governments may not have sufficient resources to provide the best information.  In these instances, it might be possible to work with the governments to ehance their capacity to deliver wise advice.  Whatever you do, try to point to the most reliable globally accepted infomation in the most appropriate languages (see below for some suggestions).

Keep it simple

Many of the crowdsourcing initiatives currently available or being planned seem to invite respondents to complete a fairly complex and detailed list of questions.  Even when people are healthy it could be tough for them to do so, and this could especially be the case for the elderly or digitally inexperienced who are often the most vulnerable.  Imagine what it would be like for someone who has a high fever or difficulty in breathing trying to fill it in.

Ask questions that will be helpful to those trying to respond to the pandemic

It is very difficult to ask clear and unambiguous questions.  It is even more difficult to ask questions about a field that you may not know much about.  Always work with people who might want to use the data that your initiative aims to generate.  If you are hoping, for example, to produce data that could be helpful in modelling the pandemic, then it is essential to learn from epidemiologists and those who have much experience in modelling infectious diseases.  It is also essential to ensure that the data are in a format that they can actually use.  It’s all very well producing beautful maps, but if they use different co-ordinate systems or boundaries from those used by government planners they won’t be much use to policy makers.

Ensure that there are at least some questions that are the same in all surveys if there are multiple initiatives being done by different organisations

When there are many competing surveys being undertaken by different organisations about Covid-19, it is important that they have some identical questions so that these can then be aggregated or compared with the results of other initiatives.   It is pointless having multiple initiatives the results of which cannot be combined or compared.

Work with a globally agreed set of terminology and hashtags (#)

The field of data analytics is becoming ever more sophisticated, but if those tackling Covid-19 are to be able readily to use social media data, it would be very helpful if there was some consistency in the use of terminology and hashtags.  There remains an important user-generated element to the creation of hashtags (despite the control imposed by those who create and own social media platforms), but it would be very helpful to those working in the field if some consistency could be encouraged or even recommended by global bodies and UN agencies such as the WHO and the ITU.

Collaborate and share

Above all, in these unprecendented times, it is essential for those wishing to make a difference to do so collaboratively rather than competitively.  Good practices should be shared rather than used to generate individual profit.  The scale of the potential impact, especially in the weakest contexts is immense.  As a recent report from the Imperial College MRC Centre for Global Infectious Disease Analysis notes, without interventions Covid-19 “would have resulted in 7.0 billion infections and 40 million deaths globally this year. Mitigation strategies focussing on shielding the elderly (60% reduction in social contacts) and slowing but not interrupting transmission (40% reduction in social contacts for wider population) could reduce this burden by half, saving 20 million lives, but we predict that even in this scenario, health systems in all countries will be quickly overwhelmed. This effect is likely to be most severe in lower income settings where capacity is lowest: our mitigated scenarios lead to peak demand for critical care beds in a typical low-income setting outstripping supply by a factor of 25, in contrast to a typical high-income setting where this factor is 7. As a result, we anticipate that the true burden in low income settings pursuing mitigation strategies could be substantially higher than reflected in these estimates”.

 

Resources

This concluding section provides quick links to generally agreed reliable and simple recommendations relating to Covid-19 that could be included in any crowdsourcing platform (in the appropriate language), and a listing of just a few of the crowdsourcing initiatives that have recently been developed.

Recommended reliable information on Covid-19

• WHO resources
  • Protect yourself
  • Country and technical guidance
• Chinese Centre for Disease Control and Prevention
• Africa Centres for Disease Control (very slow to download – can someone urgently please help them get better connectivity)
• European Centre for Disease Prevention and Control
• UK National Health Service Advice for Everyone – and good graphics from the BBC
• Survey instrument questions developed and shared by Imperial College MRC Centre for Global Infectious Disease Analysis (UK)

Remember the key WHO advice adopted in various forms by different governments:

• Wash your hands frequently
• Maintain social distancing
• Avoid touching eyes, nose and mouth
• If you have fever, cough and difficulty breathing, seek medical care early

A sample of crowdsourcing initiatives

Some of the many initiatives using crowdsourcing and similar methods to generate data relating to Covid-19 (many of which have very little usage):

• Global/Generic
  • Redaktor (mainly European)
  • Folding@Home
  • Safecast – an international volunteer driven non-profit organization whose goal is to create useful, accessible, and granular environmental data
    • Covid-19 testing map
  • WhatsApp Coronoavirus Information Hub
  • Good Judgement Open Platform
  • Metaculus
• Argentina
  • Coronavirus Argentina (very little usage)
• France
  • Coronavirus in Toulouse (very little usage)
•  Italy
  • Anpas
• India
  • Covid-19 in India (press report)
•  Kenya
  • KEPSA and Liquid Telecom
• Madagascar
  • MDG – Covid 19 (very little usage)
• Nigeria

  • Supporting Response Effort to the Corona Virus (COVID-19) in Nigeria

•  Singapore
  • covid19 SG
• South Africa
  • Chatsworth (very litte usage)
•  Spain
  • Frena La Curva
  • coronavirusmakers  (very little usage)
• Sweden
  • Corona Help (very little usage)
• Switzerland
  • Corona-Work
• UK
  • Let’s Beat Covid-19 – a million doctors need your help (anonymous survey)
  • Covid Symptom Tracker – Guy’s and St Thomas’ Biomedical Research Centre
  • Public Health England – UK Covid-19 update maps
• USA
  • Covid 19 Connectus (very little usage)
  • Covid Near You
  • Opendemic (by students at Harvard and MIT)

Lists by others of relevant initiatives:

• Open Gov Partnership: Collecting open governments approaches to COVID-19
• NESTA: Mobilising collective inetlligence to tackle the COVID-19 threat
• Noel Patel’s (MIT) listing of 10 coronavirus dashboards

 

Global Covid-19 mapping and recording initiatives

The following are currently three of the best sourcs for global information about Covid-19 – although I do wish that they clarified that “infections” are only “recorded infections”, and that data around deaths should be shown as “deaths per 1000 people” (or similar density measures) and depicted on choropleth maps.

• thebaselab
• Johns Hopkins University CSSE
• Worldometer