Many of us, in the current conditions, will be home working if not for the first time, then more often than usual. Automattic, the company that owns wordpress.com, WooCommerce and Tumblr, has distinguished itself by hiring many remote workers – indeed, much of its workforce is globally distributed.
The post seems like a useful collection of resources on this subject though, with tips and tricks to help everyone, whether it be the humble worker or the team manager. So I pass it on. Happy home working!
During the pandemic, the online tools so assiduously created by third parties can come into their own, and not just for work. Two yoga teachers of my acquaintance, not as far as I know known to each other, are independently using the video conferencing application Zoom to run online classes.
Indeed, on Thursday the Electronic Frontier Foundation noted Zoom “has quickly become a popular option to work and keep in touch with others in the midst of social distancing and shelter-in-place protocols”, in a great piece entitled What You Should Know About Online Tools During the COVID-19 Crisis. The piece also reproaches Slack for it’s data retention policies, points out the growth of surveillance in schools, and most pertinently in the current crisis, points out a potentially dangerous regulatory change.
The US department of health is “allowing health care providers to use applications such as FaceTime, Facebook Messenger, Hangouts, Skype, Zoom, etc so they are able to provide care to patients remotely”.
The EFF suggests that if our healthcare is conducted remotely in this way, we should check what safeguards they have in place to ensure patient privacy.
In other COVID-19 surveillance-related news, the EFF also report a tweet sent by the Deputy Executive Assistant Commissioner of the US customs and border agency, who co-incidentally shares a name with one of the co-creators of Judge Dredd:
One week into the UK’s so-called ‘lockdown’, and I thought it would be good to look at the UK response to the virus, and round up some political and social developments within this benighted territory over the past few weeks. Coming so soon after last year’s late general election, which confirmed the Johnson administration in power, it’s difficult not to see the Covid-19 crisis as a test of this government’s mettle and fibre, and it’s an interesting political story. But much more broadly, I’m solidly of the opinion that this crisis presents an opportunity to consider, and reconsider, where we are as a society and as a culture, and specifically to refresh our political vision and ambition. Personally I find the idea of ‘going back to normal life’ horrifying; to even consider that option I’d call tragic, and a wasted opportunity. Going back to the interminable boom of traffic; the illegally filthy urban air, a killer in itself; to go back to how we were: now that’s what I call a zombie apocalypse. This crisis, it seems to me, exposes very clearly where the unacceptable has been normalised. To expect to go back to accepting the unacceptable is to lower ones expectations so far one might as well have no expectations at all.
The gathering storm
Think back to another age: mid-March, just about half a lunar cycle ago, when pubs were open and I could go see XOM play Pink Floyd at the Dark Horse. I do some work with the NHS, chairing a monthly networking meeting for service users and professionals, and it was around this time all ‘non-essential’ meetings and training within the Birmingham and Solihul Mental Health NHS Foundation Trust (try saying that after six jam sandwiches) were cancelled. Precautionary measures were being taken as the scale of the epidemic on the continent became apparent.
As an excellent round-up of the story of UK politics in the time of Covid-19, found of all places in the New England Journal of Medicine, reminds us, it was only around this time, March 12th, that Johnson held his first major press conference on the issue, but, despite increasingly concerned communiques since January from the UK’s public health community:
there was no appetite for banning mass gatherings, since we were told […] that doing so would have minimal impact […] there was no recommendation, far less any instruction, to shut down one of the busier weekends on the sporting calendar. Such inaction continued despite the prime minister’s warning that “many more families will lose loved ones before their time.”
In the absence of a government policy, the football authorities (both rugby and soccer) acted with admirable responsibility: they postponed the matches despite the financial losses…
Indeed, it now looks like civil society was way ahead of the government; but so were other governments.
Herd it through the grapevine
Sir Patrick Vallance, who going by the surname is affiliated with the followers of William the Conqueror, used to preside over R&D at big pharma company GlaxoSmithKline. These days however he slums it as the UK government’s Chief Scientific Adviser, and it was Sir Patrick who used the term ‘herd immunity’ to describe an aspect of the government’s strategy. Quoted in the Guardian, Sir Patrick argued:
“Our aim is to try and reduce the peak, broaden the peak, not suppress it completely; […] to build up some kind of herd immunity so more people are immune to this disease and we reduce the transmission […] “
He added: “This is quite likely, I think, to become an annual virus, an annual seasonal infection.”
Regardless of the wisdom or otherwise of this approach, I think the term ‘herd immunity’ got people’s backs up: people don’t on the whole like being regarded as cattle. The public quickly got the impression the national plan was accepting “a large number of deaths soon, to ultimately get the population to a Covid-19–resistant state”. Some, including the Guardian, implied the Behavioural Insights Team (BIT), the so-called ‘nudge unit’ which has been a feature of British politics since the ascendance of the Cameron/Osborne double-act, were partly responsible for fashioning a response based on behavioural psychology.
Regardless, the policy did seem out of step with other governments, as Eire and France had already by this point closed schools, universities, and moved to ban mass gatherings. The Guardian ran an Op-ed titled I’m an epidemiologist. When I heard about Britain’s ‘herd immunity’ coronavirus plan, I thought it was satire. Jeremy Hunt, former Health Secretary and the candidate Johnson had beaten in the final round for the leadership of the Conservative Party, and therefore the Premiership, registered his concern that more serious measures were not being taken, and government strategy at this point became politically untenable.
Their finest hour
In civil society, consciousness of what was before us became crystallised, focused. At the pub that weekend, there was talk of little else, and of making the most of a last opportunity to socialise. One colleague from another NHS Trust suggested that the usual tensions within the service had abated:
all parts of the service are now pulling together and coming into line in an unprecedented manner – co-operation and flexibility amongst front line staff has been extraordinary
Silver linings, unexpected consequences.
The Monday evening following I walked past the same pub, guitar in hand, and I caught sight of an MC of my acquaintance, so I went to over say hello. He was predicting the forthcoming lock-down, in characteristically Biblical tones. Noticing the guitar, he asked me if I had been practising. “No,” I replied, “I’ve just played an open mic in Kings Heath”. “We do what we do, don’t we” he observed stoically.
Johnson announced more stringent advice that Monday; the NEJM argues these vague announcements only added to the confusion. By Wednesday, March 18th, the government announced school closures for the end of the week. On March 20th, at the spring equinox, the NEJM could write:
Throughout the past few weeks, the U.K. mantra has been “we will act at the appropriate time according to the science.” Many clinicians and scientists have been pushing the panic button, but the alarm, if heard, was not acted on publicly until the third week of March. Everyone is hoping that their gut instincts, the experience of other countries, and now the models are wrong. What is not in doubt is that barring a miracle, a treatment, and ultimately a vaccine, the NHS in the United Kingdom is about to experience a challenge unlike any other in its 70 years of existence.
Four days later, the government announced the UK ‘lockdown’, to last a minimum of three weeks, with emergency legislation planned for later that week to enforce it. As has been pointed out though, these measures are less draconian than in other countries – there’s no actual curfew or travel ban as such, and the Civil Contingencies Act has not been triggered. The new regulations are however fairly strict, and and enforceable by new police powers:
Meanwhile, outside our island, news of riots and breakouts across prisons in South and Latin America reached me, as people began to take matters into their own hands.
Join me soon, when I’ll be looking at life since the ‘lockdown’ began. I’ll look at further political, social and cultural developments, as we begin week two, and try to ascertain what might happen next.
In late 2015, after physically healing an injury I’d sustained in midsummer, I was looking for some psychological healing experiences. Laughter, of course, is often called ‘the best medicine’ and there seems to be some truth in this. I discovered laughter yoga, which I found an excellent tonic.
What’s the medical evidence for this? Somewhat inconclusive it seems. We know laughter produces endorphins, and seems to involve the limbic system, specifically the hippocampus and the amygdala. In other words, it’s ancient, something laid down early in our primate evolution, and indeed laughter has been observed in other primates.
On the other hand, there’s some evidence the cortex is involved: there’s a cognitive component. This makes intuitive sense. I’ve been told I have a very sophisticated sense of humour. I will laugh or smile along with the rest of humanity at funny cat videos, but I also laugh when others do not. For example, I recall watching the 1995 Judge Dredd movie, in my view an underrated film, and finding it hugely funny in the way it uses American cliches and mythologies to satirical effect. You can’t find that funny without a certain level of cognitive sophistication. My co-watchers were confused as to what I found so funny, while I found the film a fresh look at America. Christopher Hitchens was inclined to consider irony one of the consolations for the losing battle we are all fighting, and something he couldn’t live without; I’d agree irony and wit are precious jewels, producing such satisfying smiles.
Laughter seems to have evolved as a survival strategy for both individual and social health. There’s evidence it relieves stress, boosts the immune system, helps keep a healthy heart and blood flow, and even reduce allergic reactions. It may extend life. It also has social benefits, improving relationships amongst humans. It can also be used to reinforce social isolation of particular humans while improving bonding amongst those who join in the laughter, thus reinforcing shared social norms. The object of the laughter thus plays an important role in those relationships.
In these times, anything that can help our health, particularly the immune system, as well as improve social relationships, has a value that perhaps should not be understated. So I thought I’d share with you three videos that have made me laugh a lot recently.
Thinking about the first example, I guess this is a case of laughing at someone else’s expense, in this case Liam Gallagher’s. And who better? Here’s Sacha Baron-Cohen, on an American chat show, with a very funny story about him:
Chat shows, in amongst the tedium, can provide some spectacular moments of wit and humour. I’ve always been an admirer of Graham Norton. His early forays into the chat show format on Channel Four I thought constituted a quiet revolution in the chat show format. The way he re-focused the format away from the guests and onto the audience, facilitating their participation in the conversation, was very clever. Using early internet humour to widen the tired chat show format into something that could comment on our wider culture, stands as a genuine advance in the form, and he’s partly responsible I think for bringing internet culture to the mainstream.
Here are two examples of humour, again at someone else’s expense. Peter Capaldi and Tom Hanks seize a golden opportunity to make fun of David Walliams, who runs with it beautifully.
My final example is an example of self-deprecating humour, but also perfect timing. Lee Mack tells a very funny story of how he got sacked from Pontins, so perfectly told it even has John Cleese doubled up. Mack apparently regarded this as one of the proudest moments of his career:
Laugh every day, even if you don’t want to. One thing I learned from my laughter yoga experiences is that simulated laughter brings many of the same health benefits as the ‘real thing’, and can easily lead to ‘real’ laughter in ourselves and others.
Laughter, in fact, has been called one of the most contagious things known to humanity, and usefully is transmittable over a distance of more than two metres. Along with orgasm it’s also one of the most effective natural analgesic mechanisms available to us. Perhaps in addition to collectively clapping for those on the front line, we could engage in collective laughter at those responsible for the current crisis, as a way of excluding them from society, and improving social bonds amongst the rest of us?
We have nothing to lose but our pains.
This post’s featured image is copyright Amauta Fotografia, used under license.
With an apparently innate antipathy to the internal combustion engine, I’ve always been a keen perambulator. I was born and brought up in Stourbridge, that strange interface between the industrial Black Country and the Worcestershire and Shropshire countryside. My beloved Grandfather was a great walker. In my late teens I journeyed to Birmingham to catch a gig and, not wanting to leave early to catch a last bus or train, and lacking any alternative, walked the twelve miles or so back home. I related this to my Grandfather, and it reminded him of the time he had some unexpected army leave, and had to walk a similar distance back home, only to find his wife saying “What are YOU doing here?”
Living on the edge of the town, we weren’t far from a small mature woodland, Norton Covert, once a working sand pit accessing the ice-age sand deposits in the area. The main access point to the Covert was on the junction of Sandy Road and the Sandy Lane bridleway. All this made for fine walking, and a valuable asset in my early years.
Anyone who’s engaged in country walks may have their own primal, formative experience of this. For me, walking brings up memories of those sandy lanes next to mature woodland, long straight roads leading to a topographically diverse Covert with great views of itself; an opportunity to observe nature. My first close encounter with a fox was in Norton Covert: a timeless moment between us where the fox, which had been rummaging in a pile of leaves, and I locked eyes for a moment before the fox remembered itself and scarpered. I remember some of my primary animistic experiences there, as well as observing how wildlife uses the canopy as a transport network, and observing the signs of human impact on the woods.
A walk, to me, is to embark on a journey of unpredictable possibilities. The word walk traces its history back to the Indo-European *walg- (“to twist, turn, move”), via the Old English wealcian (“to curl, roll up”), to the Middle English walken (“to move, roll, turn, revolve, toss”). I like this element of unpredictability in the word. As has been noted by such luminaries as Will Self, walking is political; the twisty-turny connotations of the verb ‘to walk’ leave the route to the destination – or even the idea of a destination at all – unwritten. The word is intimately bound up with political tensions around land, access rights, and liberty. Wikipedia contributors assert that:
freedom to roam takes the form of general public rights which are sometimes codified in law. The access is ancient in parts of Northern Europe and has been regarded as sufficiently basic that it was not formalised in law until modern times.
I’m curious as to the truth of this assertion. These islands historically are known for pioneering the practice of enclosure, erasing common land. This practice proved controversial in law and in letters, being criticised from Sir Thomas More to George Orwell. Tudor politicians were concerned about the effects of land enclosure on the well-being of the people and on the economy, and the people themselves also made their views known in a series of revolts, riots and rebellions.
Kinder Scout to Right to Roam
In 1932, an organised mass trespass of Kinder Scout in the Peak District took place, leading to violence as local landowners and gamekeepers tried to force the ramblers away:
several of the ramblers were arrested and imprisoned… over the following days and weeks much larger trespasses were held and public opinion started to sway in the trespassers’ favour
Today, we can see this as the beginning of a journey, taking in the establishment of National Parks, footpaths and trails, and the Countryside and Rights of Way Act 2000, codifying the right of free access to certain types of land in England and Wales.
Luminaries of the Enlightenment wrote on the value of walking. Thomas Jefferson, the essential American politician (intimate with revolution, nation-building, war, and slavery) wrote to his nephew advising a course of study, including two hours a day of physical exercise. Jefferson advised “the gun…it gives boldness, enterprise and independence to the mind”. Jefferson continues:
Let your gun, therefore, be the constant companion of your walks. Never think of taking a book with you. The object of walking is to relax the mind. You should therefore not permit yourself even to think while you walk. But divert your attention by the objects surrounding you. Walking is the best possible exercise. Habituate yourself to walk very far. The Europeans value themselves on having subdued the horse to the uses of man. But I doubt whether we have not lost more than we have gained by the use of this animal. No one has occasioned so much the degeneracy of the human body. An Indian goes on foot nearly as far in a day, for a long journey, as an enfeebled white does on his horse, and he will tire the best horses. There is no habit you will value so much as that of walking far without fatigue.
The Writings of Thomas Jefferson: Volume I, pp298
In a similar vein, but more English mode, the English essayist William Hazlitt, celebrated in his time but little-read today, wrote:
One of the pleasantest things in the world is going a journey; but…I cannot see the wit of walking and talking at the same time. When I am in the country, I wish to vegetate like the country. I am not for criticizing hedge-rows and black cattle. I go out of town in order to forget the town and all that is in it. There are those who for this purpose go to watering-places and carry the metropolis with them. I like more elbow-room and fewer incumbrances. I like solitude…
Hazlitt touches on the therapeutic value of walking
There is hardly anything that shows the short-sightedness or capriciousness of the imagination more than travelling does. With change of place we change our ideas; nay, our opinions and feelings.
We’ve explored the country walk as a journey without a destination, where in slowing down, and spontaneously exploring the sights and sounds, the mind can relax. Why not bring such an attitude to city walks too? The flâneur, from the French for “stroller”, “lounger”, “saunterer”, or “loafer”, emerged as a privileged and critical position in the project we call modernity, not unlike Auden’s Airman, emblematic of the changes of the late nineteenth and early twentieth centuries. The flâneur stands, or rather strolls, to this day, “casual wanderer, observer and reporter of street-life in the modern city”.
The figure emerged through the writings of Charles Baudelaire, whose flâneur “wandered the streets and arcades of nineteenth-century Paris looking at and listening to the kaleidoscopic manifestations of the life of a modern city. The flâneur’s method and the meaning of his activities were bound together, one with the other,” according to Bobby Seal of the Psycho-Geographic Review. As Seal explains
In the twentieth-century Walter Benjamin returned to the concept of the flâneur in his seminal work, The Arcades Project. This weighty, but uncompleted, study used Baudelaire’s flâneur as a starting point for an exploration of the impact of modern city life upon the human psyche…
Benjamin puts forward two complementary concepts to explain our human response to modern city life. Erlebnis can be characterised as the shock-induced anaesthesia brought about by the overwhelming sensory bombardment of life in a modern city, somewhat akin to the alienated subjectivity experienced by a worker bound to his regime of labour. Erfahrung is a more positive response and refers to the mobility, wandering or cruising of the flâneur; the unmediated experience of the wealth of sights, sounds and smells the city has to offer. Benjamin was interested in the dialectic between these two concepts and cited Baudelaure’s poetry as a successful medium for turning erlebnis into erfahrung
In working with vulnerable clients, we may find they lack access to green spaces within and outside the city. Services I work with have noted clients who have never, or rarely, been outside the city, and who are unaware or unable to access green spaces near them. Some clients have spoken of the benefits of breaks outside the city, and the benefits of walking in the green.
Liaison and Diversion Services in Birmingham work with clients with multiple health and social challenges referred from the criminal justice system. L&D Birmingham initiated a series of walks in green spaces in the city. Participants included staff and service users. The notion of peer support taking place in outside environments, on a walk, was thought might be beneficial, talking and healing while doing an activity – multi-tasking, in other words.
Walking, in the sense of free roaming in open green spaces, has a lot to offer in terms of improving the physical health and well being of clients on low incomes with multiple social challenges: turning erlebnis into erfahrung.
Walking as a post-trauma therapy has plenty of anecdotal evidence beghind it. Here for example is Jennifer Tennant’s essay “Walking Myself Home”, in which she writes
For me, walking makes space for reflection, much like church or meditation does for others.
Tennant argues walking may have physiological effects similar to eye movement desensitisation and reprocessing (EMDR) therapy, and thus effective for symptoms associated with post-traumatic stress.
The evidence seems conclusive. The conditions for well-being include the need for walking, for exploring both the twists and turns of our environment, the world we live in, and the possibilities of our souls.
Thanks to three individuals for their invaluable contributions to this post: Emma for initially linking walking with EMDR, Matt B for information under greener horizons, and James E for putting me onto the Hazlitt essay.