and other lessons on intergenerational equity
By David Salt
It’s payback time for society; payback for the hypocrisy and self-serving twaddle that society cares about truth, freedom and justice. In practice we (as the individuals that collectively make up society) really only care about ourselves, our own resources and our own freedom; and we’ll do anything to hold onto the power to preserve our privilege. And the gulf between the lie we tell ourselves and what we actually do is now horrifyingly revealed as corona virus tears our communities apart.
Too strong? Well, you have to admit that there are many interesting intersections between the impact of corona and our notions of truth, freedom and justice. It also throws a wan light on society’s efforts on sustainability.
For starters, corona impacts are greatest in countries whose leaders have discounted or rejected medical expertise; think the US, Brazil and the UK.
There’s one classic graph going around (see figure 1) showing the escalating rates of infection in the United States over time. Next to the rising line are many of Trump’s tweets (with comments from other officials as well) constantly lying about the severity of the disease and the closeness of a cure. It’s surreal if you think about it. It’s also funny and very scary. It says something is quite rotten about the world’s ‘greatest democracy’, that blatant denial and lying can be the sustained response to a medical emergency that is seeing the needless death of tens of thousands of American citizens.
Brazil’s President Bolsonaro is another agent of falsehood constantly downplaying the coronavirus as nothing more than a “little flu.” He refused to take measures to contain the infection and undermined the work of mayors and governors who had sought to do so. He sacked two health ministers with whom he disagreed while praising the effectiveness of antimalarial drugs that science said were useless.
And then he came down with COVID-19 himself causing many Brazilians to say it serves him right after he downplayed the dangers of the pandemic – the headlines screamed Schadenfreude in Brazil, and who could blame them.
Who can forget the protests both here in Australia and overseas (and especially in the US) of crowds of people demanding their right to associate as they like; no bans on their movements and no forcing of wearing face masks. It was surreal again with the medical experts telling us this way lays folly, this path leads to a blossoming pandemic and widespread death.
And did these freedom fighters accept this advice on what was responsible community behaviour? Not at all. They crowded the beaches, the shopping malls and bars; and the pandemic ramped up, death rates soared and everyone looked for someone to blame.
Officials in many US states that had demanded the economy be opened up immediately were now saying they had acted too quickly. A little more schadenfreude possibly?
It constantly amazes me how people demanding freedom are blind to responsibilities that go with that right.
The burden of a pandemic is never shared equally. The poor, the old and the sick always suffer disproportionately, and so it has proved with corona virus.
The virus follows paths of least resistance; it breeds in places where people aggregate, places like migrant camps and ghettoes where social distancing is a physical impossibility. It’s spread by people who can’t afford to stay at home and self-isolate, so common now in our super-casualised workforce; or those who simply don’t know better, having not been included in government awareness programs. And once it takes hold it hits the most vulnerable the hardest.
The rich can lock themselves away, drive out of town to their beach homes, live on their savings while wagging their fingers at all those people they perceive to have done wrong, regardless of their circumstance. But, at some point, even the rich suffer as the economy freezes, their financial buffers drain away or they discover their friends, or parents or even themselves have been caught in the sticky web of infection.
Is this real justice then? We turn our backs on the plight of the poor and disadvantaged, and we’re surprised with the virus breaks out because people are going to work instead of isolating (or simply not doing the right thing because they were never told). Before we know it, it’s not just the poor; everyone is suffering as the economy goes into lockdown, and everyone is worried that it might be their parents next.
Because that’s one feature about the COVID 19 pandemic that no-one can avoid. While it can lead to the death of younger people, overwhelmingly it’s killing the old.
And therein lies irony and possibly the ultimate schadenfreude.
Younger people aren’t as afraid of corona as older people. In many places younger people are breaking the rules, partying and mixing like there’s no tomorrow; and acting as the vector that spreads the disease. They’re also locked into low paying, insecure casualised jobs. They can’t afford not to turn up to work, so again the disease spreads.
Yes, they hear lectures about ‘doing the right thing’; but, increasingly, why should they care? The older generation clearly isn’t doing much to pass on a liveable planet, so why should they care about the older generation?
The older generation doesn’t seem to worry too much about the integrity of truth, or concerned about sharing their privilege, so maybe it’s only ‘fair’ that the older generation has to wear the cost of a pandemic disease that is disproportionately hitting older people.
There are many parallels here with climate change. Truth, freedom and justice are central to our effort to find some form of sustainable solution to the challenge of climate change. Yet our engagement with these ideas is mired in self-interest, the preservation of the status quo and holding on to existing power.
Humanity is on an unsustainable pathway. The science is clear but a meaningful moral response is absent. The rich and the elite will suffer as much as the poor and the vulnerable. And when the rich fall, some might say that’s schadenfreude*.
*[Justice-based] schadenfreude comes from seeing that behavior seen as immoral or “bad” is punished. It is the pleasure associated with seeing a “bad” person being harmed or receiving retribution.