We often accuse the right of distorting science. But the left changed the coronavirus narrative overnight

Racism is a health crisis. But poverty is too – yet progressives blithely accepted the costs of throwing millions of people like George Floyd out of work writes Thomas Chatterton Williams in The Guardian


 

‘Less than two weeks ago, the enlightened position was to exercise extreme caution. Many of us went further, taking to social media to shame others for insufficient social distancing.’ Photograph: Devon Ravine/AP


When I reflect back on the extraordinary year of 2020 – from, I hope, some safer, saner vantage – one of the two defining images in my mind will be the surreal figure of the Grim Reaper stalking the blazing Florida shoreline, scythe in hand, warning the sunbathing masses of imminent death and granting interviews to reporters. The other will be a prostrate George Floyd, whose excruciating Memorial Day execution sparked a global protest movement against racism and police violence.

Less than two weeks after Floyd’s killing, the American death toll from the novel coronavirus has surpassed 100,000. Rates of infection, domestically and worldwide, are rising. But one of the few things it seems possible to say without qualification is that the country has indeed reopened. For 13 days straight, in cities across the nation, tens of thousands of men and women have massed in tight-knit proximity, with and without personal protective equipment, often clashing with armed forces, chanting, singing and inevitably increasing the chances of the spread of contagion.

Scenes of outright pandemonium unfold daily. Anyone claiming to have a precise understanding of what is happening, and what the likely risks and consequences may be, should be regarded with the utmost skepticism. We are all living in a techno-dystopian fantasy, the internet-connected portals we rely on rendering the world in all its granular detail and absurdity like Borges’s Aleph. Yet we know very little about what it is we are watching.

I open my laptop and glimpse a rider on horseback galloping through the Chicago streets like Ras the Destroyer in Ralph Ellison’s Invisible Man; I scroll down further and find myself in Los Angeles, as the professional basketball star JR Smith pummels a scrawny anarchist who smashed his car window. I keep going and encounter a mixed group of business owners in Van Nuys risking their lives to defend their businesses from rampaging looters; the black community members trying to help them are swiftly rounded up by police officers who mistake them for the criminals. In Buffalo, a 75-year-old white man approaches a police phalanx and is immediately thrown to the pavement; blood spills from his ear as the police continue to march over him. Looming behind all of this chaos is a reality-TV president giddily tweeting exhortations to mass murder, only venturing out of his bunker to teargas peaceful protesters and stage propaganda pictures.


George Floyd wasn’t merely killed for being black – he was also killed for being poor

But this virus – for which we may never even find a vaccine – knows and respects none of this socio-political context. Its killing trajectory isn’t rational, emotional, or ethical – only mathematical. And just as two plus two is four, when a flood comes, low-lying areas get hit the hardest. Relatively poor, densely clustered populations with underlying conditions suffer disproportionately in any environment in which Covid-19 flourishes. Since the virus made landfall in the US, it has killed at least 20,000 black Americans.

After two and a half months of death, confinement, and unemployment figures dwarfing even the Great Depression, we have now entered the stage of competing urgencies where there are zero perfect options. Police brutality is a different if metaphorical epidemic in an America slouching toward authoritarianism. Catalyzed by the spectacle of Floyd’s reprehensible death, it is clear that the emergency in Minneapolis passes my own and many peoples’ threshold for justifying the risk of contagion.

But poverty is also a public health crisis. George Floyd wasn’t merely killed for being black – he was also killed for being poor. He died over a counterfeit banknote. Poverty destroys Americans every day by means of confrontations with the law, disease, pollution, violence and despair. Yet even as the coronavirus lockdown threw 40 million Americans out of work – including Floyd himself – many progressives accepted this calamity, sometimes with stunning blitheness, as the necessary cost of guarding against Covid-19.

The new, “correct” narrative about public health – that one kind of crisis has superseded the other – grows shakier as it spans out from Minnesota, across America to as far as London, Amsterdam and Paris – cities that have in recent days seen extraordinary manifestations of public solidarity against both American and local racism, with protesters in the many thousands flooding public spaces.

Consider France, where I live. The country has only just begun reopening after two solid months of one of the world’s severest national quarantines, and in the face of the world’s fifth-highest coronavirus body count. As recently as 11 May, it was mandatory here to carry a fully executed state-administered permission slip on one’s person in order to legally exercise or go shopping. The country has only just begun to flatten the curve of deaths – nearly 30,000 and counting – which have brought its economy to a standstill. Yet even here, in the time it takes to upload a black square to your Instagram profile, those of us who move in progressive circles now find ourselves under significant moral pressure to understand that social distancing is an issue of merely secondary importance.

This feels like gaslighting. Less than two weeks ago, the enlightened position in both Europe and America was to exercise nothing less than extreme caution. Many of us went much further, taking to social media to castigate others for insufficient social distancing or neglecting to wear masks or daring to believe they could maintain some semblance of a normal life during coronavirus. At the end of April, when the state of Georgia moved to end its lockdown, the Atlantic ran an article with the headline “Georgia’s Experiment in Human Sacrifice”. Two weeks ago we shamed people for being in the street; today we shame them for not being in the street.

As a result of lockdowns and quarantines, many millions of people around the world have lost their jobs, depleted their savings, missed funerals of loved ones, postponed cancer screenings and generally put their lives on hold for the indefinite future. They accepted these sacrifices as awful but necessary when confronted by an otherwise unstoppable virus. Was this or wasn’t this all an exercise in futility?

“The risks of congregating during a global pandemic shouldn’t keep people from protesting racism,” NPR suddenly tells us, citing a letter signed by dozens of American public health and disease experts. “White supremacy is a lethal public health issue that predates and contributes to Covid-19,” the letter said. One epidemiologist has gone even further, arguing that the public health risks of not protesting for an end to systemic racism “greatly exceed the harms of the virus”.

The climate-change-denying right is often ridiculed, correctly, for politicizing science. Yet the way the public health narrative around coronavirus has reversed itself overnight seems an awful lot like … politicizing science.

What are we to make of such whiplash-inducing messaging? Merely pointing out the inconsistency in such a polarized landscape feels like an act of heresy. But “‘Your gatherings are a threat, mine aren’t,’ is fundamentally illogical, no matter who says it or for what reason,” as the author of The Death of Expertise, Tom Nichols, put it. “We’ve been told for months to stay as isolated as humanely possible,” Suzy Khimm, an NBC reporter covering Covid-19, noted, but “some of the same public officials and epidemiologists are [now] saying it’s OK to go to mass gatherings – but only certain ones.”

Public health experts – as well as many mainstream commentators, plenty of whom in the beginning of the pandemic were already incoherent about the importance of face masks and stay-at-home orders – have hemorrhaged credibility and authority. This is not merely a short-term problem; it will constitute a crisis of trust going forward, when it may be all the more urgent to convince skeptical masses to submit to an unproven vaccine or to another round of crushing stay-at-home orders. Will anyone still listen?

Seventy years ago Camus showed us that the human condition itself amounts to a plague-like emergency – we are only ever managing our losses, striving for dignity in the process. Risk and safety are relative notions and never strictly objective. However, there is one inconvenient truth that cannot be disputed: more black Americans have been killed by three months of coronavirus than the number who have been killed by cops and vigilantes since the turn of the millennium. We may or may not be willing to accept that brutal calculus, but we are obligated, at the very least, to be honest.

Britain is not America. But we too are disfigured by deep and pervasive racism

Yes, it would be foolish to see only parallels in the US and UK experience. But to downplay our own problems would be shameful writes David Olusoga in The Guardian


 

Demonstrator at a Black Lives Matter protest on 6 June 2020 in Cardiff. Photograph: Matthew Horwood/Getty Images


One of the more pertinent statements made during this past extraordinary week appeared in one of the last places I would have thought to look – in the pages of Vogue, not a publication I instinctively turn to at a moment of profound political tension.

“Racism is a global issue. Racism is a British issue. It is not one that is merely confined to the United States – it is everywhere, and it is systemic,” wrote Edward Enninful, the editor-in-chief of the magazine’s British edition. The ubiquity of racism has been brought to stark and sudden attention by the killing of George Floyd and by the unprecedented wave of protests, demonstrations and rioting that followed.

Filmed by many witnesses and now viewed millions of times, the killing of Floyd by a Minnesota policeman, a 21st-century lynching, is so sickening a crime that the revulsion it has induced has become a global phenomenon.

The demonstrators and activists who have taken to the streets have, however, been motivated by more than revulsion. They have also been stirred to action by acknowledging a fundamental truth – that the killing of Floyd has to be understood as a symptom of systemic racism. By building their campaign around that reality they have promoted radical and challenging conversations – in countries on both sides of the Atlantic – about the nature of racism and the actions that people of all races can take in eliminating it. These are conversations that we have needed for a very long time.

Led by young people, many of them inspired by Black Lives Matter, and involving people of all ethnicities, the protests have morphed into a worldwide anti-racist movement. No longer is this moment solely about police violence nor is it limited to America. Both online and on the streets it is calling out racism, wherever it exists and in whatever forms it is found. In both the US and in Europe, people are asking, tentatively, if this might be a defining moment of change.

FacebookTwitterPinterest The British actor John Boyega speaks to the crowd during a Black Lives Matter protest in Hyde Park on 3 June 2020 in London, England. Photograph: Justin Setterfield/Getty Images

Yet in the immediate aftermath of Floyd’s death there was little reason to imagine anything would be any different this time around. For African Americans, one of the most appalling aspects of Floyd’s murder was that they had seen it all before. The same story with the same outcome, all that changed was the name of the victim – Ahmaud Arbery, Breonna Taylor, Sandra Bland, Tamir Rice, Philando Castile, Walter Scott.

For many black Britons, Floyd’s death stirred memories of another list of names, those of the members of their community killed or rendered disabled in similar circumstances at the hands of the British police or immigration officers. On Tuesday, the Black Cultural Archives in Brixton, south London – the closest thing we have in this country to a museum to the black British experience – tweeted the names and the photographs of some of them – Mark Duggan, Sheku Bayoh, Sean Rigg, Sarah Reed, Cherry Groce, Leon Briggs, Christopher Alder, Brian Douglas.

Yet almost instantly a predictable chorus of voices, emanating from predictable corners of British public life, rose up to dismiss the whole thing as an irrelevance. Using a familiar playbook, they accused those black Britons who see reflections of their own situation in the experiences of African Americans of making false comparisons.

The US situation is unique in both its depth and ferocity, they say, so that no parallels can be drawn with the situation in Britain. The smoke-and-mirrors aspect of this argument is that it attempts to focus attention solely on police violence, rather than the racism that inspired it. Those who make it usually point to the ubiquity of firearms in US law enforcement, as proof that the US reality is beyond meaningful comparison. But firearms had nothing to do with the killing of George Floyd. Neither were they a factor in the death of Freddie Gray or the sidewalk killing of Eric Garner, who, like Floyd, pleaded for his life, saying 11 times to the officers who pinned him down: “I can’t breathe”, the same words Floyd used in his final moments. Nor were guns involved in many of the cases when black people have died in custody or during arrest in Britain.


Excusing or downplaying British racism with comparisons to the US is a bad habit with a long history

When black Britons draw parallels between their experiences and those of African Americans, they are not suggesting that those experiences are identical. Few people would deny that in many respects life is better for non-white people in the UK than in the US. The problem is that it is not as “better” as some like to believe. Black men are stopped and searched at nine times the rate of white men. Black people make up 3% of the population of England and Wales but account for 12% of the prison population and not since 1971 have British police officers been prosecuted for the killing of a black man, and even then they were charged with the lesser crime of manslaughter and that charge was later dropped.

To say that the racism that infects parts of our police force and criminal justice system is less virulent than that which poisons the lives of 40 million African Americans is not much of a boast. Is that really the extent of our ambition – to be a somewhat less racist nation than one led by a man who describes white nationalists and members of the Ku Klux Klan as “very fine people”? Surely we who dwell in what the actor Laurence Fox recently assured us is “the most tolerant, lovely country in Europe” have higher hopes?

Excusing or downplaying British racism with comparisons to the US is a bad habit with a long history. It began in 1807, with the abolition of the slave trade and picked up steam three decades later with the end of British slavery, twin events that marked the beginning of 200 years of moral posturing and historical amnesia. The Victorian readers who rightly wept over Uncle Tom’s Cabin, for example, conveniently forgot which nation had carried his ancestors into slavery and didn’t dwell on the fact that most of the cotton produced by American slaves like him was shipped to Liverpool.

For two centuries, we have deployed American racism as a distraction. It’s as if we find it easier to recognise American forms of racism than we do our own home-grown varieties. Convenient, as pointing fingers is always more comforting than looking in the mirror.

Scientific or Pseudo Knowledge? How Lancet's reputation was destroyed

The now retracted paper halted hydroxychloroquine trials. Studies like this determine how people live or die tomorrow writes James Heathers in The Guardian

 

‘At its best, peer review is a slow and careful evaluation of new research by appropriate experts. ... At its worst, it is merely window dressing that gives the unwarranted appearance of authority’. Photograph: George Frey/AFP/Getty Images


The Lancet is one of the oldest and most respected medical journals in the world. Recently, they published an article on Covid patients receiving hydroxychloroquine with a dire conclusion: the drug increases heartbeat irregularities and decreases hospital survival rates. This result was treated as authoritative, and major drug trials were immediately halted – because why treat anyone with an unsafe drug?

Now, that Lancet study has been retracted, withdrawn from the literature entirely, at the request of three of its authors who “can no longer vouch for the veracity of the primary data sources”. Given the seriousness of the topic and the consequences of the paper, this is one of the most consequential retractions in modern history.

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It is natural to ask how this is possible. How did a paper of such consequence get discarded like a used tissue by some of its authors only days after publication? If the authors don’t trust it now, how did it get published in the first place?

The answer is quite simple. It happened because peer review, the formal process of reviewing scientific work before it is accepted for publication, is not designed to detect anomalous data. It makes no difference if the anomalies are due to inaccuracies, miscalculations, or outright fraud. This is not what peer review is for. While it is the internationally recognised badge of “settled science”, its value is far more complicated.

At its best, peer review is a slow and careful evaluation of new research by appropriate experts. It involves multiple rounds of revision that removes errors, strengthens analyses, and noticeably improves manuscripts.

At its worst, it is merely window dressing that gives the unwarranted appearance of authority, a cursory process which confers no real value, enforces orthodoxy, and overlooks both obvious analytical problems and outright fraud entirely.

Regardless of how any individual paper is reviewed – and the experience is usually somewhere between the above extremes – the sad truth is peer review in its entirety is struggling, and retractions like this drag its flaws into an incredibly bright spotlight.

The ballistics of this problem are well known. To start with, peer review is entirely unrewarded. The internal currency of science consists entirely of producing new papers, which form the cornerstone of your scientific reputation. There is no emphasis on reviewing the work of others. If you spend several days in a continuous back-and-forth technical exchange with authors, trying to improve their manuscript, adding new analyses, shoring up conclusions, no one will ever know your name. Neither are you paid. Peer review originally fitted under an amorphous idea of academic “service” – the tasks that scientists were supposed to perform as members of their community. This is a nice idea, but is almost invariably maintained by researchers with excellent job security. Some senior scientists are notorious for peer reviewing manuscripts rarely or even never – because it interferes with the task of producing more of their own research.

However, even if reliable volunteers for peer review can be found, it is increasingly clear that it is insufficient. The vast majority of peer-reviewed articles are never checked for any form of analytical consistency, nor can they be – journals do not require manuscripts to have accompanying data or analytical code and often will not help you obtain them from authors if you wish to see them. Authors usually have zero formal, moral, or legal requirements to share the data and analytical methods behind their experiments. Finally, if you locate a problem in a published paper and bring it to either of these parties, often the median response is no response at all – silence.

This is usually not because authors or editors are negligent or uncaring. Usually, it is because they are trying to keep up with the component difficulties of keeping their scientific careers and journals respectively afloat. Unfortunately, those goals are directly in opposition – authors publishing as much as possible means back-breaking amounts of submissions for journals. Increasingly time-poor researchers, busy with their own publications, often decline invitations to review. Subsequently, peer review is then cursory or non-analytical.

And even still, we often muddle through. Until we encounter extraordinary circumstances.





Peer review during a pandemic faces a brutal dilemma – the moral importance of releasing important information with planetary consequences quickly, versus the scientific importance of evaluating the presented work fully – while trying to recruit scientists, already busier than usual due to their disrupted lives, to review work for free. And, after this process is complete, publications face immediate scrutiny by a much larger group of engaged scientific readers than usual, who treat publications which affect the health of every living human being with the scrutiny they deserve.

The consequences are extreme. The consequences for any of us, on discovering a persistent cough and respiratory difficulties, are directly determined by this research. Papers like today’s retraction determine how people live or die tomorrow. They affect what drugs are recommended, what treatments are available, and how we get them sooner.

The immediate solution to this problem of extreme opacity, which allows flawed papers to hide in plain sight, has been advocated for years: require more transparency, mandate more scrutiny. Prioritise publishing papers which present data and analytical code alongside a manuscript. Re-analyse papers for their accuracy before publication, instead of just assessing their potential importance. Engage expert statistical reviewers where necessary, pay them if you must. Be immediately responsive to criticism, and enforce this same standard on authors. The alternative is more retractions, more missteps, more wasted time, more loss of public trust … and more death.

What's wrong with Indian NRIs?

Hysteresis means we will have scars after Covid-19

Tim Harford in The Financial Times 

In the middle of a crisis, it is not always easy to work out what has changed forever, and what will soon fade into history. Has the coronavirus pandemic ushered in the end of the office, the end of the city, the end of air travel, the end of retail and the end of theatre? Or has it merely ruined a lovely spring? 

Stretch a rubber band, and you can expect it to snap back when released. Stretch a sheet of plastic wrapping and it will stay stretched. In economics, we borrow the term “hysteresis” to refer to systems that, like the plastic wrap, do not automatically return to the status quo. 

The effects can be grim. A recession can leave scars that last, even once growth resumes. Good businesses disappear; people who lose jobs can then lose skills, contacts and confidence. But it is surprising how often, for better or worse, things snap back to normal, like the rubber band. 

The murderous destruction of the World Trade Center in 2001, for example, had a lasting impact on airport security screening, but Manhattan is widely regarded to have bounced back quickly. There was a fear, at the time, that people would shun dense cities and tall buildings, but little evidence that they really did. 

What, then, will the virus change permanently? Start with the most obvious impact: the people who have died will not be coming back. Most were elderly but not necessarily at death’s door, and some were young. More than one study has estimated that, on average, victims of Covid-19 could have expected to live for more than a decade. 

But some of the economic damage will also be irreversible. The safest prediction is that activities which were already marginal will struggle to return. 

After the devastating Kobe earthquake in Japan in 1995, economic recovery was impressive but partial. For a cluster of businesses making plastic shoes, already under pressure from Chinese competition, the earthquake turned a slow decline into an abrupt one. 

Ask, “If we were starting from scratch, would we do it like this again?” If the answer is No, do not expect a post-coronavirus rebound. Drab high streets are in trouble. 

But there is not necessarily a correlation between the hardest blow and the most lingering bruise. 

Consider live music: it is devastated right now — it is hard to conceive of a packed concert hall or dance floor any time soon. 

Yet live music is much loved and hard to replace. When Covid-19 has been tamed — whether by a vaccine, better treatments or familiarity breeding indifference — the demand will be back. Musicians and music businesses will have suffered hardship, but many of the venues will be untouched. The live experience has survived decades of competition from vinyl to Spotify. It will return. 

Air travel is another example. We’ve had phone calls for a very long time, and they have always been much easier than getting on an aeroplane. They can replace face-to-face meetings, but they can also spark demand for further meetings. Alas for the planet, much of the travel that felt indispensable before the pandemic will feel indispensable again. 

And for all the costs and indignities of a modern aeroplane, tourism depends on travel. It is hard to imagine people submitting to a swab test in order to go to the cinema, but if that becomes part of the rigmarole of flying, many people will comply. 

No, the lingering changes may be more subtle. Richard Baldwin, author of The Globotics Upheaval, argues that the world has just run a massive set of experiments in telecommuting. Some have been failures, but the landscape of possibilities has changed. 

If people can successfully work from home in the suburbs, how long before companies decide they can work from low-wage economies in another timezone? 

The crisis will also spur automation. Robots do not catch coronavirus and are unlikely to spread it; the pandemic will not conjure robot barbers from thin air, but it has pushed companies into automating where they can. Once automated, those jobs will not be coming back. 

Some changes will be welcome — a shock can jolt us out of a rut. I hope that we will strive to retain the pleasures of quiet streets, clean air and communities looking out for each other. 

But there will be scars that last, especially for the young. People who graduate during a recession are at a measurable disadvantage relative to those who are slightly older or younger. The harm is larger for those in disadvantaged groups, such as racial minorities, and it persists for many years. 

And children can suffer long-term harm when they miss school. Those who lack computers, books, quiet space and parents with the time and confidence to help them study are most vulnerable. Good-quality schooling is supposed to last a lifetime; its absence may be felt for a lifetime, too. 

This crisis will not last for decades, but some of its effects will.

Genetics is not why more BAME people die of coronavirus: structural racism is

Yes, more people of black, Latin and south Asian origin are dying, but there is no genetic ‘susceptibility’ behind it writes Winston Morgan in The Guardian 

 

A TfL worker sprays antiviral solution inside a tube train. Photograph: Kirsty O’Connor/PA


From the start of the coronavirus pandemic, there has been an attempt to use science to explain the disproportionate impact of Covid-19 on different groups through the prism of race. Data from the UK and the US suggests that people categorised as black, Hispanic (Latino) and south Asian are more likely to die from the disease.

The way this issue is often discussed, but also the response of some scientists, would suggest that there might be some biological reason for the higher death rates based on genetic differences between these groups and their white counterparts. But the reality is there is no evidence that the genes used to divide people into races are linked to how our immune system responds to viral infections.

There are certain genetic mutations that can be found among specific ethnic groups that can play a role in the body’s immune response. But because of the loose definition of race (primarily based on genes for skin colour) and recent population movements, these should be seen as unreliable indicators when it comes to susceptibility to viral infections. 

Indeed, race is a social construct with no scientific basis. However, there are clear links between people’s racial groups, their socioeconomic status, what happens to them once they are infected, and the outcome of their infection. And focusing on the idea of a genetic link merely serves to distract from this.

You only have to look at how the statistics are gathered to understand how these issues are confused. Data from the UK’s Office for National Statistics that has been used to highlight the disparate death rates separates Indians from Pakistanis and Bangladeshis, and yet groups together all Africans (including black Caribbeans). This makes no sense in terms of race, ethnicity or genetics.

The data shows that those males categorised as black are more than 4.6 times more likely to die than their white counterparts from the virus. They are followed by Pakistanis/Bangladeshis (just over four times more likely to die), and then Chinese and Indians (just over 2.5 times).

Most genome-wide association studies group all south Asians. Yet, at least in the UK, Covid-19 can apparently separate Indians and Pakistanis, suggesting genetics have little to do with it. The categories used to collect government data for the pandemic are far more suited to social outcomes such as employment or education.

This problem arises even with a recent analysis that purportedly shows people from ethnic minorities are no more likely to die, once you take into account the effects of other illnesses and deprivation. The main analysis only compares whites to everybody else, masking the data for specific groups, while the headline of the newspaper article about the study refers only to black people.

Meanwhile, in the US the groups most disproportionately affected are African Americans and Hispanics/Latinos. All these groups come from very different population groups. We’ve also seen high death rates in Brazil, China and Italy, all of which have very different populations using the classical definition of race.

The idea that Covid-19 discriminates along traditional racial lines is created by these statistics and fails to adequately portray what’s really going on. These kinds of assumptions ignore the fact that there is as much genetic variation within racialised groups as there is between the whole human population.
There are some medical conditions with a higher prevalence in some racialised groups, such as sickle cell anaemia, and differences in how some groups respond to certain drugs. But these are traits linked to single genes and all transcend the traditional definitions of race. Such “monogenic” traits affect a very small subset of many populations, such as some southern Europeans and south Asians who also have a predisposition to sickle cell anaemia.

Death from Covid-19 is also linked to pre-existing conditions that appear in higher levels in black and south Asian groups, such as diabetes. The argument that this may provide a genetic underpinning is only partly supported by the limited evidence that links genetics to diabetes.

However, the ONS figures confirm that genes predisposing people to diabetes cannot be the same as those that predispose to Covid-19. Otherwise, Indians would be affected as much as Pakistanis and Bangladeshis, who belong to the same genome-wide association group.

Any genetic differences that may predispose you to diabetes are heavily influenced by environmental factors. There isn’t a “diabetes gene” linking the varying groups that are affected by Covid-19. But the prevalence of these so-called “lifestyle” diseases in racialised groups is strongly linked to social factors.

Another target that has come in for speculation is vitamin D deficiency. People with darker skin who do not get enough exposure to direct sunlight may produce less vitamin D, which is essential for many bodily functions, including the immune system. In terms of a link to susceptibility to Covid-19, this has not been proven. But very little work on this has been done and the pandemic should prompt more research on the medical consequences of vitamin D deficiency generally.

Other evidence suggests higher death rates from Covid-19 including among racialised groups might be linked to higher levels of a cell surface receptor molecule known as ACE2. But this can result from taking drugs for diabetes and hypertension, which takes us back to the point about the social causes of such diseases.

In the absence of any genetic link between racial groups and susceptibility to the virus, we are left with the reality, which seems more difficult to accept: that these groups are suffering more from how our societies are organised. There is no clear evidence that higher levels of conditions such as type-2 diabetes, cardiovascular disease and weakened immune systems in disadvantaged communities are because of inherent genetic predispositions.

But there is evidence they are the result of structural racism. All these underlying problems can be directly connected to the food and exercise you have access to, the level of education, employment, housing, healthcare, economic and political power within these communities.

The evidence suggests that this coronavirus does not discriminate, but highlights existing discriminations. The continued prevalence of ideas about race today – despite the lack of any scientific basis – shows how these ideas can mutate to provide justification for the power structures that have ordered our society since the 18th century.

It’s time for white people to step up for black colleagues

 The protests in the US are a pivotal moment and people of colour need active allyship  writes Nicola Rollock in The Financial Times  

A very privileged white man recently told me with an indulgent chuckle how much he enjoyed his privilege. I was not amused. For people of colour, white privilege and power shape our lives, restrict our success and, as we were starkly reminded in recent weeks, can even kill. No matter how well-crafted an organisation’s equality and diversity policy, the claims of “tolerance” or the apparent commitment to “embracing diversity”, whiteness can crush them all — and often does. 

People of colour know this. We do not need the empirical evidence to tell us that black women are more likely to die in childbirth or that black boys are more likely to be excluded from school even when engaging in the same disruptive behaviour as their white counterparts. We did not need to wait for a study to tell us that people with “foreign sounding names” have to send 74 per cent more applications than their white counterparts before being called for an interview — even when the qualifications and experience are the same.  

Or that young people of colour, in the UK, are more likely to be sentenced to custody than their white peers. We do not need more reviews to tell us we are not progressing in workplaces at the same rate as our white colleagues. We already know. Many of us spend an inordinate amount of time and energy trying to work out how to survive the rules that white people make and benefit from.  

While many white people seem to have discovered the horrors of racism as a result of George Floyd’s murder, it would be a mistake to overlook the pervasive racism happening around us every day. For the truth is Floyd’s murder sits at the chilling end of a continuum of racism that many of us have been talking about, shouting and protesting about for decades. 

Whiteness — specifically white power — sits at the heart of racism. This is why white people are described as privileged. Privilege does not simply refer to financial or socio-economic status. It means living without the consequences of racism. Stating this is to risk the ire of most white people. They tend to become defensive, angry or deny that racism is a problem, despite the fact they have not experienced an entire life subjected to it.  

Then there are the liberal intellectuals who believe they have demonstrated sufficient markers of their anti-racist credentials because they have read a bit of Kimberlé Crenshaw — the academic who coined the term “intersectionality” to describe how different forms of oppression intersect. Or, as we have seen on Twitter, there are those who quote a few lines from Martin Luther King.  

Liberal intellectuals will happily make decisions about race in the workplace, argue with people of colour about race, sit on boards or committees or even become race sponsors without doing any work to understand their whiteness and how it has an impact on their assumptions and treatment of racially minoritised groups.  

There are, of course, white people who imagine themselves anti-racist while doing little if anything to impact positively on the experiences of people of colour. As the author Marlon James and others have stated, being anti-racist requires action: it is not a passive state of existence. 

Becoming aware of whiteness and challenging passivity or denial is an essential component of becoming a white ally. Being an ally means being willing to become the antithesis of everything white people have learnt about being white. Being humble and learning to listen actively are crucial, as a useful short video from the National Union of Students points out. This, and other videos, are easily found on YouTube and are a very accessible way for individuals and teams to go about educating themselves about allyship.  

White allies do not pretend the world is living in perfect harmony, nor do they ignore or trivialise race. If the only senior Asian woman is about to leave an organisation where Asian women are under-represented and she is good at her job, white allies will flag these points to senior management and be keen to check whether there is anything that can be done to keep her. White allies are not quiet bystanders to potential or actual racial injustice.  

Allyship also means letting go of the assumption that white people get to determine what constitutes racism. This is highlighted by the black lesbian feminist writer and journalist Kesiena Boom, who has written a 100-point guide to how white people can make life less frustrating for people of colour. (Sample point: “Avoid phrases like “But I have a Black friend! I can’t be racist!” You know that’s BS, as well as we do.”) 

Active allyship takes effort 

Being an ally means seeing race and acknowledging that white people have a racial identity. In practical terms, it means when we talk about gender, acknowledging that white women’s experiences overlap with but are different to those of women of colour. White women may be disadvantaged because of their gender, but they are privileged because of their racial identity. When we talk about social mobility, employment, education, health, policing and even which news is reported and how, race plays a role. Usually it is white people who are shaping the discourse and white people who are making the decisions. 

This is evident even when white people promise commitment to racial justice in the workplace. It is usually white people who make the decision about who to appoint, the resources they will be given, what they can say and do. In their book Acting white? Rethinking race in post-racial America, US scholars Devon W Carbado and Mitu Gulati argue that white institutions tend to favour and progress people of colour who are “racially palatable” and who will do little to disrupt organisational norms. Those who are more closely aligned to their racial identity are unlikely to be seen as a fit and are, consequently, less likely to succeed.  

Being a white ally takes work. It is a constant process, not a static point one arrives at and can say the job is complete. It is why despite equalities legislation, there remains a need for organisations — many of them small charities operating on tight budgets — such as the Runnymede Trust, StopWatch, InQuest, Race on the Agenda, brap and Equally Ours. Their publications offer useful resources and information about racial justice in the workplace as well as in other sectors.  

There is, of course, a dark perversity to white allyship that is not often mentioned in most debates about racial justice. White allyship means divesting from the very histories, structures, systems, assumptions and behaviours that keep white people in positions of power. And, generally, power is to be maintained, not relinquished.