Capitalising on eco-anxiety: inside the world of ‘greenwashing’

Vera (Year 13) looks at the issues surrounding ‘greenwashing’ – where false or misleading claims about the eco- friendly nature of a product are made to support sales.

 

Have you ever been enticed by rough brown packaging or images of green fields and butterflies while shopping? It’s only natural to be lured by the green statements on packaging such as ‘all natural’ or ‘eco-friendly’. But have you ever stopped to think about what these statements truly mean?

It is easy to paint a company as ‘eco-friendly’ with a skilled hand in marketing and an assumption that the consumer will not look into the claims plastered on their advertisements. This is terribly harmful for the environment and is summarised by a term known as ‘greenwashing’.

Greenwashing is the practice of a company making claims about its environmental impact that are either misleading or false; a commercial sleight of hand to distract its eco-conscious consumers from its true environmental impact. The term was coined by Jay Westerveld in 1983 while he was on a student research trip to Samoa. He had stopped by Fiji to surf and while sneaking into the Beachcomber resort to steal fresh towels, he saw a note to costumers telling them to refuse new towels to protect the local reefs. He found the claim ironic since the resort was currently expanding into local ecosystems but had painted itself as environmentally conscious. Westerveld and a fellow student later wrote an essay in a literary magazine and gave a name to the resort’s practice. The term was picked up in the Oxford English dictionary by the year 2000.

It would be best to explain greenwashing with an example. One early case is that of DuPont in 1989. DuPont is an American chemicals company – previously the world’s largest in terms of sales. A 1989 advertising campaign announced new double-hulled oil tankers. The ad sees clapping dolphins and other marine animals in a crystal blue sea with Beethoven’s Ode to Joy playing in the background as they claim to be ‘safeguarding the environment’. This was all while DuPont was the single largest corporate polluter in the United States.

To give a more recent example (and my personal favourite) we have H&M, a popular Swedish fast fashion brand. The company launched their ‘H&M Conscious’ campaign in 2010 and it has continued to develop ever since. Some of their products now sport a green tag to signal that they are sustainably sourced. To qualify for this special tag, the garment must contain at least 50% sustainable material, such as organic cotton or recycled polyester. They make an exception for recycled cotton, of which only 20% must be used for the green tag, due to quality restraints. H&M also has a textile collection programme in many of its stores. If you donate clothes to the collection bin you are eligible for a £5 voucher on your next purchase of £25 or more at H&M. All of this makes H&M look like the posterchild of fast fashion looking to make a positive environmental impact. But the company makes these claims whilst maintaining 52 micro-seasons per year, perpetuating the cycle of fast fashion. Most of the clothes it takes in for donation at not recycled but instead sent to developing countries without the infrastructure to deal with toxic waste. The £5 voucher incentive merely encourages more consumerism and more wastage of fabrics and other resources. Its green tag clothing has a fairly low baseline but since few consumers are going to look into detail at the material of their clothing it serves as a successful flag for do-good shoppers. I see H&M not as the posterchild for eco-conscious fast fashion, but as the posterchild of greenwashing.

Lastly, we have the ethical greenwashers. Fiji Water sells expensive bottled water in Instagram-friendly packaging. One particular ad campaign used the voice of a young girl saying “Fiji water is gift from nature to us, to repay our gift of leaving it completely alone. Bottled at the source, untouched by man. It’s Earth’s finest water”. Beautiful choral music plays in the background as images of grand green mountains and lush forests pan across the screen. These claims are made despite plastics taking many hundreds of years to degrade and ignoring the carbon emissions impact of shipping water from Fiji across the world. Adding to this, the WHO states that 47% of Fijians don’t have access to clean, safe drinking water. The brand’s story appeals to their customer’s moral conscious that allows – nay encourages – them to buy bottled water. Yet Fiji does not show the consumer the devastating lack of access to drinking water across the Fiji islands.

And why would they? It would hardly be an effective business model to say to your customers: ‘buy this clothing – even though you are effectively burning through the Amazon by doing so’ or ‘buy our water – even though most of Fiji can’t drink it’. Greenwashing works. By the early 1990s, polling showed that companies’ environmental records influenced the majority of consumer purchases. A 2015 Nielsen poll showed that 66% of global consumers were willing to pay more for environmentally sustainable products. Amongst millennials, the percentage rose to 72%.

Making changes to reduce the environmental impact of consumer products is always a good thing – even if they are small changes. I support H&M’s campaign to use more recycled fabrics. I believe that if DuPont’s double-hulled oil tankers truly reduced the environmental damage they made on a continued basis, then they should absolutely go ahead with the idea.

What becomes dangerous, however, is when these companies take to social media feeds and billboards to boast their incredible environmental achievements. It is dangerous because it only encourages the consumer to purchase more of the damaging product, offsetting any improvements they may have made. It is also misleading to the busy customer who does not have the time or resources to look into every environmental claim a company makes. Innumerable people have willingly spent more on what they assume to be eco-friendly products, when their claims could be entirely baseless.

Greenwashing often comes with noble intents. But the consequences may not always be noble. It is important to remain wary as a consumer of the potential motives of a company when you hear eco-jargon. It is even more important for the companies themselves to hold themselves accountable for the claims they make about their environmental impact. Greenwashing is a dangerous habit, but can easily be defeated with transparency and a little research.

 


Sources:

https://www.theguardian.com/sustainable-business/2016/aug/20/greenwashing-environmentalism-lies-companies

https://www.goingzerowaste.com/blog/how-to-tell-if-youre-being-greenwashed

Greenwashing: A Fiji Water Story

La France – un Paradis ou un Enfer pour la Communauté LGBT ?

Cara (Year 12), considers the current status of civil rights for the LBGT community in France and evaluates the progress made in recent times.  

En France et en Europe du nord-ouest, les droits de la communauté LGBT ont connu une augmentation au cours des dernières décennies : tous ces pays permettent le mariage/l’union civil des couples homosexuels. On voit par exemple, que le problème de l’égalité des droits pour les gens LGBT a été récemment mis en avant aux États Unis : le 4 février 2021 Le Président Biden a demandé aux agences américaines internationales de promouvoir ces droits à l’étranger. C’est clair que la France et d’autres pays ont fait une vraie progression dans ce domaine. Néanmoins, il faut que l’on en examine les progrès. 

En France, au 13e siècle, les gens découverts d’être homosexuels étaient brûlés vif, ou exécutés, mais ce n’était pas toujours le cas – l’homosexualité est seulement devenu inadmissible en France tandis que le christianisme s’est développé. Ces lois discriminatoires sont restées la même jusqu’au 18e siècle. Ensuite, après la Révolution française, l’Hexagone a adopté un nouveau code pénal en 1791, qui n’a criminalisé pas l’homosexualité. La France était le premier pays en Europe de l’Ouest de faire cela. 

L’histoire est différente maintenant – depuis 1985, la discrimination dans l’emploi basée sur les mœurs a été criminalisée. En 1999, Le Pacte Civil de Solidarité (PACS) a permis une union civile entre les couples homosexuels et hétérosexuels. De nos jours, les gens homosexuels jouissent des mêmes droits dans le mariage que leurs homologues hétérosexuels, avec la promulgation de la Loi Toubira (ou « Le Mariage Pour Tous ») de 12 mai 2013. En plus, les défilés de la fierté gay ont lieu annuellement à Paris. Il semble aussi que le Président de la France soutient la communauté LGBT et à l’étranger : dans une rencontre avec Vladimir Putin, Emmanuel Macron l’a interrogé sur les droits des hommes homosexuels en Tchétchénie et a promis d’être « extrêmement vigilant sur ce thème ». 

Quant à l’acceptation des français des droits LGBT, c’est positif : en 2011, 63 pour cent des français a soutenu le mariage homosexuel (IFOP). En 2017, les chiffres ont grandi, avec 73 pour cent des répondeurs en soutenant le mariage homosexuel (Pew Research Center). Finalement, 85% des Français en 2019 croient que les gens gays, lesbiennes et bisexuelles devraient jouir des mêmes droits que les gens hétérosexuels (Eurobaromètre).  

Grâce à ces sondages, on voit que la grande majorité des Français sont en faveur de l’égalité entre les gens, quel que soit leur sexualité. 

Malgré cela, tout n’est pas ce qu’il semble être. Il y a les fortes tensions en France : entre ceux qui soutiennent le mariage gay et ceux qui l’opposent. Le groupe français principal contre les droits LGBT s’appelle « La Manif pour Tous » (LMPT). Ce groupe est infâme en France ; LMPT a été créé en 2013 dans le but d’opposer la proposition du Mariage Pour Tous. Au présent, ils prétendent de defender « la famille traditionnelle ». En 2016, le groupe a organisé une manifestation à Paris avec 24,000 gens, pour demander aux candidats de l’élection présidentielle qu’ils soutiennent « les valeurs de la famille traditionnelle » (en interdisant le mariage gay). Ils ont échoué. 

La Procréation Médicalement Assistée ou « PMA » est interdit en France aux couples lesbiens, un outre exemple de l’opposition aux droits LGBT en France. Pour l’instant, seulement les couples hétérosexuels peuvent recevoir l’assistance médicale pour devenir enceinte. Cependant, il se peut que la situation s’améliore pour la communauté LGBT. En juillet 2019, le projet d’une loi a été a proposé au parlement, si elle est adoptée, « La PMA pour tous » ouvrait la PMA à toutes les femmes, qu’elles soient célibataires ou dans un couple lesbien. Sa progression dans les étapes avant la promulgation finale est montre ci-dessous : 

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Pas étonnant peut-être, cette loi a reçu des réactions variées. Le 19 janvier, des milliers d’opposants à la loi sont descendus dans les rues pour contester contre l’ouverture de la PMA à toutes les femmes. Et qui était le fer de lance de cette mobilisation ? La Manif Pour Tous. Le projet est également l’objet des forts débats, notamment de la Droite. En revanche, en fonction d’un sondage Eurobaromètre de 2019 « 85% des Français sont d’accord avec la déclaration selon laquelle ‘les gays, les lesbiennes et les bisexuels devraient avoir les mêmes droits que les hétérosexuels ». En ce moment, ce n’est pas clair que la loi de la PMA Pour Tous serait adoptée, mais son succès augmenterait les droits des gens LGBT en France, sans aucun doute. 

Un autre élément important lors de l’évaluation la vie d’un Français LGBT, c’est le taux des crimes de haine homophobes. Malheureusement la courbe continue de grimper. Selon de SOS Homophobie, en 2018 ces crimes ont grandi à 33%, en 2019 à 36% par rapport à l’année précédente. Les violences physiques représentent 28% des actes dénoncés. Le gouvernement français a répondu aux crimes avec l’introduction d’un projet de loi d’interdire des discours de haine sur les réseaux sociaux. Je suis convaincue que ce n’est pas assez et ces chiffres sont des témoignages de la polémique de la communauté LGBT en France. 

Donc, à quel point est-ce que la France un paradis ou un enfer pour la communauté LGBT ? Il y a certainement une adhésion en France de la communauté LGBT. L’État protège les gens LGBT avec les lois sur le discours de haine et sur la discrimination. En plus, l’égalité en France entre les gens hétérosexuels et LGBT est, pour la plupart, atteinte : Le Mariage Pour Tous et la PACS sont devenus intégrés dans la culture française, une culture qui est principalement libérale. La grande majorité des Français soutiennent le mariage homosexuel. Toutefois, les droits croissants LGBT sont déjà controversé pour un assez petit nombre de Français. La PMA est interdite aux femmes lesbiennes (et célibataires) et on voit aussi les manifestations contre les droits LGBT. La Manif Pour Tous représente les Français qui croient que la famille homoparentale ne représente pas « les valeurs de la famille traditionnelle ». Inquiétant, les crimes de haine homophobes sont en baisse. 

Dans l’ensemble, être LGBT en France n’est pas extrêmement dangereux – quand la France est comparée aux autres pays, par exemple la Russe, elle regarde comme un paradis par rapport. Mais il y a encore un sentiment homophobe dans certains aspects du pays – la hausse des crime homophobes est vraiment troublant. Pour ma part, j’estime que la France doive faire plus pour protéger la communauté LGBT, quel ce soit avec l’attaquant du problème d’homophobie ou l’ouverture de la PMA aux couples lesbiennes. Il faut que l’Hexagone s’améliore pour devenir un paradis pour la communauté LGBT. 

What do German and Maths have in common?

Alice (Year 12) explores the similarities between languages (specifically German) and Maths. She explores its parity with grammar and syntax, as well the process of learning both subjects. 

Mathematics and language are not as different as we might imagine them to be. Even maths is its own peculiar language (or notation if you prefer) which includes symbols unique to mathematics, such as the ‘=’ or ‘+’ symbol. Galileo Galilei called maths “the language in which God has written the universe” implying that by learning this language, you are opening yourself up to the core mechanisms by which the cosmos operates. Much like travelling to a new land and picking up the native language so you may begin to learn from them and about their culture. 

Generally, there are multiple accepted definitions of ‘language’. A language may be a system of words or codes used within discipline or refer to a system of communication using symbols or sounds. Linguist Noam Chomsky defined language as a set of sentences constructed using a finite set of elements. Some linguists believe language should be able to represent events and abstract concepts. Whichever definition is used, a language contains the following components: 

  • A vocabulary of words or symbols and meaning attached to these. 
  • Grammar, or a set of rules that outline how vocabulary is used. 
  • Syntax, the organisation of these words or symbols into linear structures. 
  • And there must be (or have been) a group of people who use and or understand these words or symbols. 

Mathematics meets all of these requirements. The symbols, their meanings, syntax, and grammar are the same throughout the world and mathematicians, scientists, and other professions use maths to communicate concepts. 

So, by this definition, maths meets the definition of a language. And linguists who don’t consider maths a language, cite its use as a written rather than spoken form of communication. However, sign language would also be disqualified based on this criterion, and most linguists accept sign language as a true language. So, in essence, maths is a universal language. 

But the likening of Maths and German goes even further. More broadly, German is a logical and very mathematical language, the syntax is fairly rigid, and the sentences are consistently structured. Its logicality can clearly be seen through many aspects of the language, one example being compound nouns: joining a number of nouns together to create a new word. Some of my favourite shorter ones include: 

der Handschuh Hand + Schuh Hand + shoe Glove 
eine Glühbirne Glüh[en] + Birne Glow + pear Lightbulb 
ein Wolkenkratzer Wolke[n] + Kratzer Cloud + scratcher Skyscraper 
Die Schlagzeuge Schlag + Zeug[e] Hit + things Drums  
Der Staubsauger Staub + Sauger Dust + sucker Vacuum 
Die Nacktschnecke Nackt + Schnecke Naked + snail Slug 

Compound words are often made up of more than one noun and become excessively long. Mark Twain said in an essay ‘The Awful German Language’ (1880) from ‘A Tramp Abroad’, they are not words, but “alphabetic processions… marching majestically across the page”. They capture precise and complex meanings and are a cause of irritation for novices and an excitement for those who manage to master the language. At least for me, feelings of irritation were very much present whilst I was (attempting) to learn maths. 

German sentence structure is also very logical. There is a strict rule that the words must appear in the order of: Time, Manner, Place.  

To say, “we went to Germany with us last year” in German, it would be “Sie sind letztes Jahr mit uns nach Deutschland gefahren”, which would translate literally to “we went last year with each other to Germany”.  

Time: letztes Jahr – last year 

Manner: mit uns – with each other (with us)

Place: nach Deutschland – to Germany 

In a sentence with only one verb, the verb must be in the second position. So, when an extra phrase or word is added to the front of the sentence, the verb still has to go second. ‘Ich nehme den Bus‘ turns into ‘Meistens nehme ich den Bus‘ (respectively ‘I take the bus’ and ‘mostly I take the bus’) and if another verb is added, the second verb gets sent to the end : “Meistens mag ich den Bus nehmen.” (which means: mostly I like to take the bus) 

In this way, speaking German, and piecing together the sentences is like solving mini equations on the spot. It involves pattern recognition and an attention to detail that one would also find in mathematicians. 

Maths is precise, black and white, logical and direct. And Germans are almost stereotypically seen that way. In fact, one unit of the German A Level is called ‘Deutscher Fleiß’ (German diligence or hardwork). According to an exchange student working in Germany “Der Stereotyp lautet, dass Deutsche Arbeiter keine Freude an ihre Arbeit nehmen, anstatt erledigen sie ihre Aufgaben mit klinischer Effizienz. Der Befragter bestätigt, dass es an dieser Idee etwas Wahrheit gibt. Arbeiter haben klare Zielen und ein genauer Tagesplan und Struktur. Also gibt es die Möglichkeit, ihre Arbeit an Feiertagen hinter sich lassen zu können.” Meaning…  

“The stereotype is that German workers do not enjoy their work, and instead do their jobs with a clinical efficiency. This interviewee confirms that there is some truth to this idea. Workers have clear goals and a precise daily plan and structure. So, there is the possibility to leave your work behind on holidays.” And though these are not direct comparisons, these connotations of accuracy and precision are certainly significant. To further this, in English, when I talk to people, I often find myself using fillers such as: “I feel like… you know… if it’s not too much trouble… possibly… we could do that”. But whilst in there it makes me sound waffly and unsure of myself, in German it rapidly affects the sentence structure and means it is difficult to know where to put the verbs. So almost by force of circumstance, when I speak German, I am more accurate in my language, something that mathematicians must be, in order to obtain the correct answer. 

More generically speaking, Maths and German can be equally frustrating. In Mark Twain’s essay “die schreckliche Deutsche Sprache” (The Awful German Language), he recounts speaking to the keeper of Heidelberg Castle who comments on the “uniqueness” of his German tongue and is interested in adding it to his “museum”. To which Mark Twain responds, “If he had known what it had cost me to acquire my art, he would also have known that it would break any collector to buy it”, implying his language skill and proficiency had been accomplished under great difficulty and annoyance. His exasperation about learning the language is further evident where he proclaims, “a person who has not studied German can form no idea of what a perplexing language it is”. He maintains that there is no other language that is “so slipshod and systemless, and so slippery and elusive to the grasp”. In this way, maths can cause similar problems. Both subjects require you to apply prior knowledge and skills to situations you have not seen before in order to solve problems, and although these problems may be different in topic, the skills and situation are not dissimilar. And in learning either of these languages, you are indeed opening yourself up to new lands (both figuratively and literally), and thus to a universe of new knowledge. 

El Camino de Santiago

Isabelle (Year 10), has made a quick quiz about the Way of St James with the information that she learnt from Senor Chamorro’s fascinating Linguistica Masterclass.  

Way-of-St.-James- camino de santiago The Way of St. James, St. James's Way,  St. James's Path, or St. Jame… | Camino de santiago, Spain travel, Unesco  world heritage

The Way of St James is the pilgrimage route to Galacia in north-western Spain. Hundreds of thousands of people take pilgrimages along these routes each year. Santiago de Compostela is a UNESCO heritage site since 1985 so it might be worth visiting! Try to answer some of these questions about the Way of St James (answers can be found at the end)! 

  1. How many Camino Routes are there? (some are shown in the image above) 
  1. 13 
  1. How long would it take to travel the Way of St James (French route) by foot? 
  1. 5 days 
  1. 10 days 
  1. 15 days 
  1. 20 days  
  1. How long is the Way of St James (French route)? 
  1. 50 miles 
  1. 500 miles 
  1. 5000 miles 
  1. 50 000 miles 
  1. What is the symbol of the Way of St James? 
  1. A scallop shell. 
  1. A fish symbol. 
  1. A twig 
  1. A star 
  1. What must you do to receive your Compostela certificate? 
  1. Reach Santiago (regardless of how you get there) 
  1. Walk/horseride at least 100km or cycle at least 200km. 
  1. Stamp your pilgrim passport daily. 
  1. All of the above 
  1. True or false: Walkers take priority over cyclists. 
  1. True 
  1. False 
  1. What colour are the arrows that lead the travellers? 
  1. Red 
  1. Blue 
  1. Yellow 
  1. Green  
  1. Which route is the oldest? 
  1. Northern way 
  1. The french way 
  1. Le Puy Route 
  1. Camino primitivo  
  1. What is “Ultreia”? 
  1. It is the greeting between pilgrims. 
  1. It says it on the signs to guide pilgrims. 
  1. It is the race which was held in 2017 
  1. It is the name of one of the routes.  
  1. Why do the routes lead to Santiago de Compostela? 
  1. It is a UNESCO heritage site. 
  1. The remains of St James were found there. 
  1. Its geographical position. 
  1. Romans developed this city quickly, so it had the infrastructure needed. 

Answers!  

The Way of St James is not just one route. Even though the French route is the most popular, there are actually a total of 13 routes! You can travel the Way of St James by foot, cycling or on a horse! If you wanted to travel by foot, it would take you around 10 days because it is around 500 miles long.  

The symbol for the Way of St James is a scallop shell. This is because: 

  • The lines represent the different routes pilgrims travel from all over the world which all lead to the tomb of Saint James in Santiago de Compostela 
  • The shell is worn on your bag to show to others that you are walking the Way of St James 
  • Pilgrims are also used as a bowl (for food and drink) by the pilgrims during the day! 

To receive your Compostela certificate, you have to reach Santiago. However, you can use any route as long as you have either walked at least 100km or cycled at least 200km and you must have a stamp in your pilgrim passport. So the answer was all of the above!  

That statement was actually true! Walkers actually do take priority over cyclists in public hostels (also called albergues) called Municipals (which is when you will need your Camino passport to receive entry). You can’t book them beforehand so it is normally first come first served with walkers having priority.  

The yellow arrows to lead the travellers were originally painted at the end of the 20th century (1984)!  

The camino primitivo is the oldest route, also called the “original”. It is the most challenging of all of the Camino trails and is around 321km and takes around two weeks. The reason for the challenge is the mountains that you have to climb!  

Ultreia comes from Latin: ultra = beyond, eia = keep going. It is the traditional greeting pilgrims say to each other to show support while on the Camino. You should reply with “Et suseia!”. There was, in fact, a race held in 2017 which was the first Pilgrim’s relay race to Santiago de Compostela. 

The destination is Santiago de Compostela because the remains of St James were discovered there in the 9th century.  

Love Wounds 爱殇 àishāng

Watch Siobhan (Year 7) singing “Love Wounds爱殇 àishāng” in Mandarin, whilst accompanying herself on the piano. Follow the lyrics in Mandarin here! 

mù sè qǐ kàn tiān biān xié yáng  
暮 色 起 看  天   边   斜  阳                         
huǎng hū xiǎng qǐ nǐ de liǎn páng  
恍    惚 想    起 你 的 脸   庞                       

bì jìng huí xiǎng 
毕 竟   回  想                                                 
nán miǎn tú zēng gǎn shāng  
难  免   徒 增   感  伤                                   
qīng tàn xī   
轻   叹  息                                                        
wǒ men nà xiē hǎo shí guāng  
我 们  那 些  好  时  光                                 

yè wèi yāng fán xīng luò yǎn kuàng  
夜 未  央   繁  星   落  眼  眶                       
shí yí duàn róu ruǎn de guāng máng  
拾  一 段   柔  软   的 光    芒                     

qīng fēng guò yè zhú guāng 
清   风   过  曳 烛  光                               
dú wǔ wú rén xīn shǎng  
独 舞 无 人  欣  赏                                      
liú huā bàn suí fēng piāo dàng  
留  花  瓣  随  风   飘   荡                          
wǒ yào jiāng guò wǎng dōu chǔ cáng  
我 要  将    过  往   都  储  藏                   
biān yí duàn méi hǎo de mèng xiǎng  
编   一 段   美  好  的 梦   想                   
yé xǔ huàn xiàng   
也 许 幻   象                                               
dào zuì hòu huì gèng shāng  
到  最  后  会  更   伤                        
jiǎ huān chàng yòu hé fáng   
假  欢   畅    又  何 妨                        
wú rén gòng xiǎng  
无 人  共   享    
 

nǐ céng jīng shì wǒ de biān jiāng  
你 曾   经   是  我 的 边   疆     
dǐ kàng wǒ suó yǒu de bēi shāng  
抵 抗   我 所  有  的 悲  伤     
xī fēng cán gù rén wǎng  
西 风   残  故 人  往    
rú jīn bèi ài liú fàng  
如 今  被  爱 流  放    
kùn zài le yǎn lèi zhōng yāng  
困  在  了 眼  泪  中    央       
qīng jiě ní cháng  
轻   解  霓 裳     
yān lèi huàn xiào zhuāng  
咽  泪  换   笑   妆      
děng nǐ róng zhuāng   
等   你 戎   装       
qù hū xiào cāng sāng  
去 呼 啸   沧   桑    
guò wǎng zhōng jiū  
过  往   终    究   
zhǐ bú zhù liú tǎng  
止  不 住  流  淌    
qù yù jiàn fēi xiáng  
去 御 剑   飞  翔     
yé xǔ huì fēi chū zhè gǎn shāng   
也 许 会  飞  出  这  感  伤      
 

mù sè qǐ kàn tiān biān xié yáng  
暮 色 起 看  天   边   斜  阳    
yè wèi yāng xīng hé dú liú tǎng  
夜 未  央   星   河 独 流  淌    
tiān qíng lǎng hǎo fēng guāng  
天   晴   朗   好  风   光     
ruò nǐ bú zài shēn páng  
若  你 不 在  身   旁    
néng shàng cāng qióng yòu zěn yàng  
能   上    苍   穹    又  怎  样    
chuán guò kōng gǎng   
船    过  空   港     
jiāng jì mò huàn yǎng  
将    寂 寞 豢   养    
kuàng yě shuāng jiàng   
旷    野 霜     降      
dī chuí le lèi guāng  
低 垂   了 泪  光     
shì shuí yǔn luò le  
是  谁   陨  落  了  
wǒ de tài yáng  
我 的 太  阳    
shì nǐ de mú yàng  
是  你 的 模 样    
dài zǒu wǒ suó yǒu de guāng máng   
带  走  我 所  有  的 光    芒     
yáng fān yuǎn háng   
扬   帆  远   航     
dí bú guò páng huáng  
敌 不 过  彷   徨     
nài hé liú fàng   
奈  何 流  放     
dí bú guò cāng liáng  
敌 不 过  苍   凉     
wǒ yào qián rù  
我 要  潜   入  
huí yì de wāng yáng  
回  忆 的 汪   洋    
xún nǐ de mú yàng  
寻  你 的 模 样    
wéi yǒu nǐ shì wǒ de tiān táng   
唯  有  你 是  我 的 天   堂     
wéi yǒu nǐ shì wǒ de tiān táng  
唯  有  你 是  我 的 天   堂    

New Year artwork 新年手工 xīn nián shǒu gōng

Harry Potter and the Prisoner of Azkaban – juvenile edition cover from 1999 © Bloomsbury

Decorating your room with your own handcraft or painting? Josephine (Year 8) and Elodie (Year 8) have excellent ideas of how to make easy and beautiful art works. Check them out here. 

This is a watercolour painting in Chinese mountain and water (山水画shānshuǐhuà) style by Elodie (Year 8) 

How to make a lantern (灯笼 dēnglóng) with one piece of paper? Josephine (year 8) shown you step by step in the video below:  

Can the worst of times bring out the best in us?

Hannah Johnston (Teacher of Geography and Coordinator of Charities & Partnerships) asks whether the coronavirus pandemic has shone a light on philanthropy and highlighted its importance in a way not experienced in recent times.

 

“No man is an island entire of itself; every man

is a piece of the continent, a part of the main..”

(John Donne, 1624)

 

There is something so compelling at the beginning of John Donne’s famous poem, as a Geographer the idea of interconnectedness and our sense of place resonates strongly, and I cannot help but also link this to Wimbledon High School. Taking on the role of Charities and Partnerships coordinator, especially at the beginning of Lockdown 3.0, has enabled me to develop and expand upon this sense of belonging.

We are not just a site of education; we are a community. From the very youngest, to the oldest students, parents and staff, we draw together. This goes far beyond the bricks and mortar of the school site, as demonstrated so strongly with our Guided Home Learning Program and ‘Together Apart’. The wonderful aspect of our community, however, is that it does not stop there.

Local Community Partnerships

We have long established links with local charities, including Wimbledon Guild, Merton & Morden Guild, Christian Care and Faith in Action, who are our House charities. During pre-pandemic times, our Yr11-13 students were able to meet with members of both these charities, those living in care homes and their peers from other local schools on a Thursday afternoon as part of our successful partnerships programme.

The introduction of the first national lockdown on 23rd of March 2020 put a halt to this. Across the country many people began periods of isolation and separation from loved ones.

“One of the feelings millions of us are experiencing during the current coronavirus pandemic is loneliness”  (Mental Health Foundation, 2021).

Our students rose to the challenge and, demonstrating those core characteristics of empathy and kindness, recognised the importance of remaining part of their wider Wimbledon community. They nurtured links they had already made, and in some cases, made new ones. Pupils began by writing letters to those in care homes whom they had visited and to those identified by our partnership charities as being lonely. The responses they received were wonderful and enabled all to gain a new perspective.

The partnerships programme adapted and moved online. Spanish conversations were able to take place via Flipgrid and teachers were able to share technological innovation across schools. Students ran academic masterclasses live for students in younger cohorts and created WimFlix videos for those who benefited from pre-recorded materials. The moving of clubs to after school slots allowed for those from partnership schools to join us.

It was not only students who were able to support the local community, the Science and Design & Technology departments were able to support Northwick Park hospital with the donation of goggles and the use of the 3D printer to help produce PPE. As Mr Keith Cawsey discussed in his recent WimTeach (link here), we realised that although we may come from different perspectives initially and live very different lives, we are all united by our desire to be part of, and keep safe, our communities.

“Two million children have gone hungry since the start of the coronavirus lockdown, including one in five in London” (Alim, 2020)

 

Christmas Hampers

Coronavirus has brought huge challenges for our wider community. Wimbledon High School, in conjunction with the GDST and The Thomas Franks Foundation, signed up to support ‘Feeding Communities’. Across the months of lockdown, staff volunteers have helped to prepare thousands of meals in our kitchens, distributed to support the most vulnerable children and adults in our community.

In the run up to the festive period, WHS staff raised £1000 to buy food for local state primaries and, for our Christmas Tree assembly, students and staff brought donations of food, non-perishables and toys for five local charities. Furthermore, as a community, cash donations enabled us to purchase laptops and other devices for our partner primary schools.

As we approach Easter, we are once again rallying as a school to support our House charities. While donations peak at Christmas and will pick up again in May, at present, charities are facing dwindling donations. With so many in need of their support, this is leading to a desperate situation.

To help maintain social distancing and Covid-19 guidelines, this Easter we are asking students and their families to donate to their house charities. Each charity has provided us with a list of items that are needed by those they support in our local communities and the donations will be used to buy these for our chosen causes.  To find out more about each charity, and to donate, please follow this link.

Year Group Charities

“When we focus energy on helping those who are most vulnerable in times of crisis, the positive effects spread and strengthen our collective well-being” (Lee, 2020)

 

Year 9 fundraising by walking a marathon

It has been inspiring to see how each of our students have responded to the Covid pandemic and the understanding they have on its impacts for both the local, national and international community. This was abundantly clear as they discussed in their year groups, which charities to support this year.

As Ava, our Year 8 charities rep summarised; “The impact of charity is particularly evident during the pandemic as funding for many charities has been reduced significantly. Many people have been furloughed and jobs have been lost, so charities have lost a lot of their funding which is why it is important for us to donate and fundraise as much as we can.”

These were sentiments echoed by her peers, as Jemima (Year 10 rep) stated; “Charity has never been so important as during the Covid-19 pandemic. Year 10 is raising money for World Vision, which is supporting children who are living in extreme poverty all over the world. It is communities like the ones World Vision helps that are hit the hardest by the pandemic, and so this year, giving to charity can go such a long way in helping those less fortunate than ourselves”. Over the past few weeks, as the fundraising has continued at pace, I have received several emails from World Vision expressing their delight at the work our girls are doing and reiterating how difficult they have found fundraising this year.

Throughout the pandemic, our students have had to adapt and discover new ways to fundraise and continue supporting the charities that mean so much to them. Their creativity has truly been boundless, with GHL mufti days, baking competitions, walking marathons, charity auctions and film screenings to name just a few. The challenges faced this year have helped us to discover strengths and resources we may not have been expected to call upon before.

To go back to John Donne, indeed ‘everyman is a piece of the continent, a part of the main’, so we are intrinsically linked to our local, national and international communities. Georgia (Year 11) so poignantly said: “Charities help to bind us as a society. By supporting the more vulnerable members of our communities, we grow closer”.

Covid has challenged us in ways we could never have expected. It has also brought out our resilience, pulled together communities and taught us to look outwards.  As we move towards more ‘normal’ times, that desire to maintain and develop our philanthropic links remains.

 

 

Friday Gem #32 – a method for ‘thinking out loud’

Spring Focus: Metacognition

Teaching and learning Gem #32 – a OneNote method for students to ‘think out loud’ and make their thought processes transparent

After so many brilliant Friday Gems from colleagues, this Friday Gem comes from me! It is an idea I tried for the first time with my Year 12s last half term. I wanted each student to ‘talk’ me through their thought processes at different points of their essay. The idea was for students to make clear to themselves (and me) the decisions they had made before I took it in for marking. In engaging with this sort of metacognitive activity, students were having to evaluate their methods and purposely think about their thinking.

  1. At the top of a OneNote page, I put a series of metacognition prompts about the essay writing process. I asked students to copy and paste them to the top of their essays:

2. Students chose three of these prompts and drag and dropped them to relevant parts of their essay. They wrote a response about their thought processes at that point. Here is a brilliant example from one of my Year 12s. As you can see, she is really mature and considered in her reflections:

 

 

3. When I marked the work, their comments formed the basis for my own feedback, allowing me to have a ‘dialogue’ with the student

 

This is effective because:

  • Students are being self-reflective and critical of their own thought processes, promoting self-awareness, self-questioning and self-monitoring.
  • It demystifies the essay writing process, making it clear to students how they are thinking at different stages in the process.  
  • It encourages students to take ownership of their own feedback, having to comment on their own work before I mark it.
  • It makes my feedback more focussed and purposeful.

Can Proust really change your life?

Mrs Alexandra Treseder, French teacher at WHS, examines the value of reading Proust’s famously long novel.


Reacquainting myself with some of my favourite books during lockdown provided me with a sense of perspective and stability. One work that particularly resonated with me was Alain de Botton’s ‘How Proust can change your life’. It’s a book that I first came across whilst studying the first part of Proust’s À la recherche du Temps Perdu at university, and I have returned to it several times since to recapture some of the philosophical wisdom it encapsulates. As Oliver Munday stated in a recent article for The Atlantic: ‘Proust’s work has many qualities that might recommend it for pandemic reading: the author’s concern with the protean nature of time, the transportive exploration of memory and the past, or simply the pleasure of immersing oneself in the richly detailed life of another’.[1]

De Botton points out that readers can be put off by the sheer length of Proust’s massive text. His sentences are long enough to wrap around a wine bottle 17 times, and his description of getting to sleep is a seemingly never-ending 30 pages. However, my argument is that it is worth the effort, due to Proust’s rich and beautiful insights into universal themes such as the power of involuntary memory, how to fully appreciate one’s life and how to acquire wisdom.

Proust is most famous for his olfactory experience of dipping a madeleine into some lime-flower tea. This conjures up a whole world from his childhood, bringing back to him precious memories which he thought had been lost: ‘dès que j’eus reconnu le goût du morceau de madeleine trempé dans le tilleul que me donnait ma tante (quoique je ne susse pas encore et dusse remettre à bien plus tard de découvrir pourquoi ce souvenir me rendait si heureux), aussitôt la vieille maison grise sur la rue, où était sa chambre, vint comme un décor de théâtre…’(no sooner had the warm lime-flower tea, mixed with the crumbs, touched my palate than a shudder ran through me and I stopped…At once the vicissitudes of life had become indifferent to me…).

Like much of his life, the narrator’s childhood had become vague in his mind – he did not remember it with any particular interest. However, through the sensation of the madeleine, a cake which he had not tasted since childhood and which remained unaltered by later associations, he was involuntarily reintroduced to a stream of rich and charming memories of his holidays in the town of Combray with his aunt Léonie. This incident cheers the narrator, as it helps him understand that it is not his life that has been mundane, only the vague perception of it that he possessed in memory. From this event he learns to be grateful for what he has and look for beauty in everyday situations. He makes the point that living mindfully leads to more meaningful, lasting and enriching experiences. In short, it helps us to begin truly appreciating our lives.

Proust’s belief is that we only become inquisitive when distressed, thereby highlighting that making mistakes is a crucial part of our route to acquiring knowledge (something that we have long recognised at Wimbledon High). He makes this point through his fictional painter Elstir: ‘On ne reçoit pas la sagesse, il faut la découvrir soi-même, après un trajet que personne ne peut faire pour nous’ (we cannot be taught wisdom, we have to discover it for ourselves, by a journey which no one can undertake for us). De Botton adds that it is normal if we stay ignorant when things are going well, since it is only when we are confronted with difficulties that we have the incentive to tackle difficult truths and learn from them. As Proust expressed: ‘le bonheur est salutaire pour le corps, mais c’est le chagrin qui développe les forces de l’esprit’ (happiness is beneficial for the body, but it is grief that develops the powers of the mind). We should not regret our errors or try to completely expunge them from our memory. Instead, we should embrace them as a necessary part of our lives, helping us to develop character and wisdom.

Bearing all this in mind, I believe that reading Proust can absolutely change your life for the better. I have to confess that I haven’t yet finished the novel that is double the length of War and Peace, but I am enjoying it every step of the way and taking my time over it, as Proust himself would recommend. With his philosophies dealing with every part of the human experience, I believe that Proust’s reflections on how to live throughout his chef d’œuvre remain as thought-provoking and valuable as ever.


References:

De Botton, How Proust can change your life, 1998

De Botton, Status Anxiety, 2004

De Botton, The Consolations of Philosophy, 2000

Munday, Oliver, ‘How I came to love my epic quarantine project’, The Atlantic, 2020 https://www.theatlantic.com/culture/archive/2020/11/reading-proust-in-search-of-lost-time-during-pandemic/616850/

Proust, À la recherche du Temps Perdu, 1913-1927

 

[1] See https://www.theatlantic.com/culture/archive/2020/11/reading-proust-in-search-of-lost-time-during-pandemic/616850/

To what extent are imperialism and the cultural narrative of the ‘leave’ campaign linked?

Annabel (Year 13) looks at the impact of the British imperial history on the evolving relationship between the UK and the EU.

The Leave Campaign’s bus - From TheTimes.co.uk
The Leave Campaign’s bus – From TheTimes.co.uk

There is an argument to suggest that Euroscepticism, which has been a major part of our political narrative since the 1960s, has an imperialist undertone to it; as decolonisation came to a close, Euroscepticism rose up in its place. There is certainly room for this argument in today’s political climate as similarities can be drawn between the two ideas from an ideological point of view. Nevertheless, the ‘Leave’ campaign has a greater level of complexity to it than merely an overwhelming desire to return to days of imperialist superiority in the 19th century.

Firstly, British imperialism is an incredibly complex area of interest and reasoning for empire building changed dramatically from initial stages of adventure and exploration to its largest point in 1919, where the empire added 1.8 million square miles and 13 million subjects to its existing territory under the Treaty of Versailles.[1] The notion that British imperialism can be associated with a single motivation throughout the entire existence of the Empire is just too simplistic. How then, can we link imperialism to the motivations behind the ‘Leave’ campaign?

There are some commonalities throughout the British Empire’s existence that can be found and therefore associated (or not as the case may be) with the Eurosceptic narrative. Without question there are consistent undertones of British superiority throughout the time as metropole in one of the largest empires in history. Colonialism was associated initially with a desire to explore, and then claim, foreign lands. Humanitarian justification, through Social Darwinism and then increasingly through a motivation to decolonise, was an important aspect of imperialism. Above all, the competition between European neighbours, also imperialist powers at the time, was a key aspect of the British Empire and this is where the possible connection to Euroscepticism can be found.

The British Empire in 1919 – From WashingtonPost.com
The British Empire in 1919 – From WashingtonPost.com

The British relationship with the EU has been complex from the outset and it was heavily debated whether membership should be granted to the UK throughout the 1960s. Britain’s desire to have a special relationship with the EEC due to the Commonwealth trade meant they were rejected by the EEC twice in the 1960s. French president at the time, Charles De Gaulle, determined that the British had a “deep-seated hostility” to any European project.[2] The hostility that De Gaulle mentions could be referencing the peripheral location of Britain and historical competitiveness with European nations that, as previously mentioned, were a key aspect of British, and indeed European, imperialism. There is arguably therefore a compatibility with a reluctance to be a part of the EU and the anti-European narrative of the British Empire.

 

The “deep-seated hostility” that De Gaulle mentioned could suggest that there is perhaps an unconscious bias of the British population against any collaborative effort amongst European countries. Bernard Porter argues in his work The Absent-Minded Imperialists that the British population was largely unaware of the impact of Empire on British society and held a more subconscious affiliation with its principles as opposed to a direct support of the motivations.[3] There are two possible consequences of his argument in relation to the EU, that the imperialist subconscious merely drifted away from the British cultural narrative, or that there remains a subconscious affiliation with the principles of British isolationism and European competition in the British population. It is undoubtedly difficult to pinpoint which one it is, but it is nonetheless interesting to consider how far the European relationship has been impacted by the British Empire.

From VoteWatch.EU
From VoteWatch.EU

The British relationship with the EU has always been complex; Britain was not one of the 11 countries to join the Eurozone in 1999 and only voted to join the EEC in 1973, long after the ECSC was formed to prevent Franco-German conflict in 1951. The economic narrative of the EU was a key one in the ‘Leave’ campaign, as seen on the bus above, but arguably it was much more about cultural identity than the economic relationship between the UK and the EU. The tones of placing internal British priorities above those of regionalist policies in the EU could be seen to hold an aspect of British isolationism which was a key pillar of British imperialism in competition with other imperial European powers.

Ultimately, while there are certainly correlating elements between the narratives of imperialism and that of the ‘Leave’ campaign, it is incredibly difficult to pin down how far it is a conscious decision. There is, perhaps, an “absent-minded” aspect to the narrative that has retained some of the colonial narratives present in the days where the Empire placed Britain as a leading world power. Therefore, the desire to return to a powerful place, as was the case of Britain as an imperial power, might have provided a sub-conscious motivation for the desire to break away from historically rival European countries.


 

Bibliography:

Murphy, R. Jefferies, J. Gadsby, J. Global Politics for A Level Phillip Allen Publishing, 2017

Porter, B. The Absent-Minded Imperialists, Oxford University Press, 2006

Porter, B. The Lion’s Share: A History of British Imperialism 1850-2011, Routledge Publishing 2012

[1] Ferguson, Niall (2004b). Empire: The Rise and Demise of the British World Order and the Lessons for Global Power. Basic Books. ISBN 978-0-465-02329-5.

[2] “1967: De Gaulle says ‘non’ to Britain – again”. BBC News. 27 November 1976. Retrieved 9 March 2016.

[3] The Absent-Minded Imperialists, Bernard Porter (2004)