Student Life
The life and death of a library
I hereby undertake not to remove from the Library, or to mark, deface or injure in any way, any volume, document, or other object belonging to it or in its custody; not to bring into the Library or kindle therein any fire or flame, and not to smoke in the Library; and I promise to obey all rules of the Library.
I feel slightly like a fraud when I confess that I never swore Bodley’s above oath, displayed on the entrance desk to Duke Humfrey’s Library. That isn’t to say that I would ever act against it. In fact, I am fond of a Bodleian study session and very precious about every book I handle, whether the meticulously kept copies on my own shelves or the stacks of already graffitied loans scattered across my room. How, though, does the perception of an Oxford student align with how libraries are experienced more broadly? Certain images come to my mind: cool evenings watching the sun slip away through the windows of the Rad Cam, or reorganising the children’s shelves in the silence of my local library, watched by an eerily smiling Humpty Dumpty mural, or (ever the history enthusiast) the halls of the Library of Alexandria in the depths of my reimagining. These images, lived and imagined, constitute my experience of libraries. Yet how we understand the relevance of these social and academic institutions inevitably varies across the spheres of time, age, class, and position.
Returning to Duke Humfrey’s Library and the Bodleian Oath, it is the premise that counts. It is one of Oxford’s irreverent traditions that sets the tourists in fits of excited whispers. Despite this apparent archaism, Bodley’s oath, of which this is the most recent abbreviated form, does speak to Oxford’s deep bibliothecal tradition. This history of libraries can be difficult to trace; the spaces used by students today are perhaps best understood as the result of a longer process of change: the gradual peeling of a chrysalis is perhaps a more apt description than an instantaneous founding.
It is in no small part on account of these traditions that Oxford University’s libraries maintain their allure today. Merton College’s library is thought to date back to 1276, though I doubt that students today would be too pleased if they found themselves waiting for the ceremonial opening of a large, locked crate to access the texts they need for their essay, as the college’s earliest readers were obliged to. The architect of Magdalen College’s Old Library was tasked with ensuring it had windows superior to those of All Souls’, and links to grandeur don’t stop there. The monarchy is entrenched in the history of the University’s libraries – All Souls’ Library was co-founded by Henry VI. Charles I was prevented from loaning a book from the Bodleian in 1645. If this says nothing else, it is surely that the rules of the Bodleian do not bend even for the monarchy, let alone you with your takeaway coffee cup.
These traditions and trivia contribute significantly to the sustained value placed on these institutions today, with their claims to be the oldest library in continuous use globally, the second largest library in Britain, and the first library to ever stand their books vertically on their shelves. Yet alongside this pattern of growth and prosperity, they have also been vulnerable to fluctuations of funding and interest.
These occasional troughs in popularity have, however, enabled their ultimate flourishing. The Duke Humfrey’s Library stood at a point of complete disrepair after 1550, when its books were all removed and taken to be burnt by the Dean of Christ Church in an effort to eradicate Catholicism from England, until Thomas Bodley intervened. Bodley’s refurbished and restocked library opened in 1602. After this, its developments only continued, becoming a legal deposit library in 1610, and physically expanding until 1637 in a project which included the construction of the quad known today.
The All Souls College Library also floundered at points in its history, though due to a lack of space, rather than a lack of books. Its expansion was funded by Christopher Codrington, a sum notoriously associated with his pursuits in sugar plantations worked by slaves in Antigua and Barbados. In 2020, the library was renamed in an effort to address his legacy, but his statue (now notably with cracks projected on it) remains a central feature among the shelves.
These histories have each marked moments of imminent threat and near loss of the library; however, despite these difficulties, and the moral and political complexities of their redevelopments, Oxford’s university libraries continue to thrive.
In fact, physical reader visits to the Bodleian Libraries have been returning to their pre-pandemic levels at a reasonable pace, cited as having reached 2.2 million in 2024/2025, surpassing the overall visits in 2018/2019. College libraries are even more frequented, used by 29.4% of students. Moreover, only 3% of the respondents asserted that they never use a physical library in the Bodleian’s 2025 Reader Survey. Evidently, the University’s libraries are immensely successful.
It is evident that this success has been a foundational factor in the success of the University and its creative and scholarly output, as a spokesperson for the Bodleian told Cherwell that the libraries’ collections “have been instrumental in attracting scholars and major scholarly projects (such as the Oxford English Dictionary), shaping disciplines (such as Oriental studies) and the intellectual development of individuals (eg JRR Tolkien). Without the Bodleian there would be no William Morris and the Kelmscott Press, the Lord of the Rings, or the Rubaiyaat of Omar Khayyam”.
On a much more quotidian level, many users cite libraries as their most productive place of work and, once I have finally found a seat, (the Rad Cam at 11am during exam season is not for the weak) I would agree. My room is too plagued with the promise of snacks and sleep, neither of which is especially conducive to efficiency. The academic motivation, provided by the library, has a variety of roots. Many find it a strong social effect. When your neighbour is sifting through pages of scrawled equations, watching the clouds shuffle past the window becomes a much less viable pastime. Together, ease of access to resources, the sense of obligation that comes from being surrounded by others doing the same, and the pervasive sense of academic tradition, craft a persuasive incentive.
These high reader numbers are proving remarkably persistent, even as the tendency to use online resources grows. For many students, then, access to a convenient and comfortable study space is the largest draw to visiting university libraries, even across the broader spectrum of subjects, with libraries accommodating varying needs in relation to accessing physical texts.
The shift from the chest of books at Merton College in the 13th century to the uses of our libraries in Oxford today has certainly been a metamorphosis; the libraries of the University are clearly continuing their life cycle, though in a different format. I, for one, am glad that my books are no longer chained to the desk, as they were in many of Oxford’s earliest libraries. Yet I do persist with a certain sense of nostalgia, ever willing to journey far out of my way to obtain the physical copy of the book I need from the Humanities Library, despite the tantalising presence of the SOLO link. Perhaps it is a needless pursuit, but there is something comforting in the connection, in borrowing from the library and, if nothing else, it aids in lowering my screen time.
Yet as the libraries of the University continue to thrive, the broader national picture appears bleaker. The UK is losing public libraries at a rate of approximately 40 per year. While 97% of Oxford students and researchers can attest to the physical use of a library, across the general British population, only 30% of adults claim to have visited one in the past year.
This disparity may be easily dismissed as a reflection of differing needs, as most of the general population are not likely to spend the majority of their week preoccupied with their imminently due tutorial essay. While this might explain the smaller percentage of those users requiring the space for study (only 19%), this still leaves a notably small number of people using their local public libraries for other purposes. The main focuses of users centre around borrowing printed media, bringing children to do the same, or accessing wi-fi and printing facilities. These services offer essential access to literature and other forms of artistic and informative consumption, alongside the tools and space to enjoy them.
Given that approximately one in ten children in the UK do not own a book (rising to one in six for those living in relative socio-economic deprivation), it is evident that libraries are, for many readers, the crux in enabling reading to many that would not otherwise have access to it. The uses of public libraries, therefore, outside the relatively narrow confines of an Oxford student’s perspective, have an essential breadth of impact, despite the proportionally smaller number of visitors.
While the University’s libraries’ social and welfare events are generally enjoyable, they attract the attention of only 32% of respondents, mostly (by a significant margin) on an occasional basis. However, for many across the country, libraries provide essential support beyond the confines of media. Many local libraries offer welfare initiatives, literacy programmes, and a warm place for those who lack access to one. A spokesperson for the Oxfordshire County Council referenced the public libraries of the city as “safe, trusted and warm spaces; community hubs where thousands of conversations and transactions occur daily”, making them more than just a resource, but also a social hub, which is comprised of these elements, but exists crucially as a focal point for community interaction. This breadth of uses has warranted a general augmentation in the percentage of the population using their local libraries, with visits increasing by 71% between 2021/2022 and 2022/2023, particularly as financial and social crises deepen.
The role of public libraries is, therefore, an essential one, despite the fact that their uses differ so substantially. Yet, while the Bodleian Libraries’ funding amounted to £57,337,771 in the academic year 2022/2023, public library funding is declining – by 24% between 2020/2021 and 2021/2022 alone, amounting to a funding cut of £232 million since 2010. Furthermore, public libraries in deprived areas, where they are in some respects most essential, are four times more likely to be closed due to insufficient resources. A spokesperson for the Bodleian told Cherwell that: “The Bodleian has been fortunate as a major research library to have a broad range of funding sources, from the University funding, national research funding, philanthropy, commercial income, and its endowments. This has enabled it to survive the general and specific funding pressures facing libraries.” However, not every library has such opportunities, and public libraries, as the spokesperson notes, are therefore much more susceptible to the dangers of funding cuts. This can only beg the question: when did the persistence of knowledge and community become a question of survival?
This disparity in resources, which separates Britain’s local libraries from the well-funded and traditionally rooted libraries of the University, is reflected by the mixed experiences of students as to whether they study at their local library during the vac. Having visited my local library once to find that all the chairs had been removed, I must admit that I perpetuate this pattern. I study in University libraries daily, but never outside of the city. The university and college libraries of Oxford have an inherent convenience, boundless resources, a constant atmosphere of focus, and – usually – a seat for me. Not all students make this choice, however, although the general trend indicates greater use while away at university. It could be argued that this is in part due to the aesthetic and traditional values of Oxford’s libraries, or their convenience (there is no better place than a college library to resolve an essay crisis at 4am), but this ultimately comes as a cumulative result of these factors.
Born from an accumulation of developments and sustained by another myriad of conveniences and attractions, there is no single formula to guarantee the endurance of a library. However, with some having been maintained for upwards of seven centuries, it is evident that the libraries of the University, and many of those across the country, possess the undeniable elements for survival.
History’s most famous library, in Alexandria, is principally known for its demise – not, however, as the result of the one infamous burning. It did not undergo the pivotal revivals seen in the University’s libraries, nor did it maintain the sustained resistance of those continuing to face challenges across the UK today. Instead, what remained sunk into disrepair, damaged by centuries of fires, sackings, and social changes that led ultimately to the loss of one of the greatest early academic institutions, and countless voices of the past. Whatever the ultimate cause of Alexandria’s loss, we must learn, in Bodley’s words, that we should never “kindle therein any fire or flame.” Nor can we sit by and permit any other library to burn.
Student Life
Branding the beautiful game: How the World Cup logo signifies the commercialisation of football
As billions around the world gear up for the beautiful game to touch down in not one, but three cultural superpowers, there has been an overriding sense of disgruntlement with North America’s vision of the world’s festival. Restlessness with the tournament, hosted by the United States, Canada, and Mexico, has grown steadily since the unveiling of its logo nearly three years ago; far from an empty icon, its design reveals an insight into the growing commercialisation tearing fans away from the game they love.
Beset by organisational and political problems, the upcoming FIFA World Cup is not only the most ambitious in the institution’s history but also the most marketed. In fact, this World Cup goes where none other has before in the realm of marketing. From Clarkson’s Farm to Coca-Cola, Lego to Lays, there is seemingly no product to which the World Cup treatment has not been extended. Key to this effort is the marketing power invested in the World Cup logo.
It is difficult to overstate the importance of the World Cup logo for setting the tone of the quadrennial tournament. From the very first World Cup logo at the 1954 Swiss tournament, a stylised ball-like icon incorporating a red Swiss flag turned football pitch in its centre, the World Cup logo has been utilised as a chance to paint a picture of national pride and culture. Through the years, each host has taken up this chance with fresh ideas and new perspectives.
There have been both remarkable successes and notable failures in the history of World Cup logo designs. Mexico’s 1970 World Cup saw what many regard as one of the finest sports logos ever created, its distinctive MEXICO 70 wordmark drawing inspiration from Lance Wyman’s typography for the 1968 Olympic Games. By contrast, England’s 1966 logo lacked both the inspiration and commendation expected for a tournament which brought such iconic moments. Yet, despite their varying levels of success, each of these attempts shared a common goal: they are designed not only to articulate a host nation’s identity but also to communicate its place within an international community brought together by football.
This is what the World Cup is about: drawing football into a global conversation of hope and joy. The World Cup logo is a visual cue for this, stating the organiser’s ambitions for the tournament. The logo for South Africa 2010, for example, was designed around the idea of unity, using sweeping colours that combine to form the African continent while converging on the football. These logos signify cultural moments, and being a part of a cultural moment is what fans seek. It is precisely this sense of shared significance that many fans seem to find absent from the approaching tournament.
The World Cup is not only about culture, it is also a political beast of sizable proportions. In its worst forms, football has proved an effective way of bolstering support for authoritarian regimes and blinding the world to corruption and coercion. The World Cup itself is no stranger to political interference. Whether used to strengthen and unite Fascist Italy in 1934 or ran by a brutish authoritarian regime, the tournament has long struggled to keep a clean face to cover its dark underbelly.
As the symbolic face of the tournament, the World Cup logo has often served as a façade to cover up cultural and political tensions. Decided upon by design committees, consultancy firms, and so-called ‘brand teams’, the World Cup logo is a powerful marketing device aimed at suspending the material, political, and social reality of the tournament, promoting the image of a world unified by the spirit of the game. However, at this year’s 23rd edition of the FIFA World Cup the curtains have been well-and-truly drawn back.
Rather than projecting an image of a tournament defined by sporting merit and excitement, this World Cup’s logo serves as perhaps the most striking testament to its underlying commercial character. Since Sepp Blatter’s 17-year stint as FIFA president, beset with allegations of corruption, fans have felt a growing rot within the game as commercial interests begin to outweigh sporting spirit. The selection of the USA as primary hosts, the foils of dynamic ticket pricing, and the expansion of the tournament to 48 teams, have all contributed to the sense that this World Cup is a pinnacle of the game’s demise. This year’s logo does little to hide this. Its sterile numerical design and photo-realistic representation of the FIFA World Cup trophy bear greater resemblance to Apple campaigns than to tournament logos of old.
While FIFA has adapted this design for the individual host cities, it seems more like a brand template than a thoughtful representation of sport or culture. The brainchild of a Toronto-based creative agency, the logo does little to acknowledge football fan culture, instead becoming just another feature of America’s corporate “logorama”. If the World Cup logo aims to summarise the tone of the games, symbolising the tournament’s message to the world, then this is a message of meaningless corporate greed and soulless commodities. The World Cup logo has been rendered plain and marketable, suiting a tournament that now holds those values at its core.
And yet, this format is here to stay. ‘Johnny’ Infantino, as he is warmly referred to by President Trump, promises that all future tournaments will continue to use this numerical design to provide brand consistency, no matter the extent of fan outcries. Whatever excuse or justification one makes for such a decision, it always comes back to the same logic: business. For fans around the world, World Cups are not remembered for their revenue or marketability, but because of the cultural moment they created. It seems that for Mr. Infantino and motley mob, this is of little importance. FIFA is very much at risk of tearing out the game’s soul in order to grow its brand; once that soul is gone, one must ask what there remains to sell.
Student Life
Oxford Union holds “This House Believes the West is Right to be Suspicious of Islam” Debate
Background
Stephen Yaxley-Lennon, otherwise known as Tommy Robinson, is due to speak at the Oxford Union at 8.30 pm this evening at a debate on the motion “This House Believes the West is Right to be Suspicious of Islam”. The event has drawn condemnation from University societies, local politicians, and local faith leaders.
The debate comes days after Yaxley-Lennon was detained at Heathrow Airport on Saturday evening under the Counter-Terrorism and Border Security Act 2019, following his return to the UK from Russia. His phones were seized, but no further action has been announced by the Metropolitan Police.
Thames Valley Police (TVP) has confirmed a significant policing operation across Oxford city centre from 3.30 pm today. St Michael’s Street, where the Oxford Union is located, has been closed to vehicles and pedestrians since 4 pm, and will remain shut until 1 pm. Despite earlier statements, it has been confirmed that no other roads will be closed.
Businesses in the city centre have also been closing early: The White Rabbit pub announced in advance it would shut from 3.30 pm, citing safety concerns and solidarity with other independent businesses. The Handlebar Kitchen on St Michael’s Street closed at 3.00 pm – their pavement licence was revoked for the day. Activate Learning, which runs further education colleges in the area, has also written to parents and carers advising students to avoid large gatherings and allow extra time for journeys through the city centre.
In a statement, Oxford City Council Leader Susan Brown has raised the question of the cost of the large-scale security operation. She wrote that the Oxford Union “must meet the full costs of staging their event, rather than leaving Oxford’s taxpayers to pick up the bill”. The Oxford Green Party has also issued a statement, demanding that the Oxford Union “cover the entire cost of the security operation it is requiring” and that “compensation be paid by the society to local businesses forced to board up their windows and close”. Cherwell has previously reported that the Oxford Union is just years away from insolvency.
The Oxford University Islamic Society issued a formal statement warning that the invitation posed a direct threat to Muslim students’ safety, arguing that “extending a platform to individuals whose reputations are built upon targeting minority communities is not without consequence”. A group of Oxfordshire Liberal Democrat politicians, including MP for Oxford West and Abingdon Layla Moran, have also called on the Union to reflect on whether proceeding “was consistent with “the values of respect, inclusion, and community cohesion that Oxfordshire strives to uphold”.
Individual colleges at the University of Oxford have announced that they will remain closed to the public this afternoon, and have reached out to remind their students to take the requisite precautions. Wadham College, for example, urged students to “please act responsibly, stay safe and vigilant and take the disruption into account when planning your afternoon and evening”.
The debate is due to feature Laurence Fox and Jonathon Sacerdoti (alongside Yaxley-Lennon) on the proposition, and Jacob Rees-Mogg, Abdullah Al-Andalusi, and Michael Doward on the opposition.
Defending her decision to invite Yaxley-Lennon in an article in The Telegraph, Elrayess wrote: “For more than 200 years, the Oxford Union has existed to host debates – not to platform views uncritically, but to subject them to the most rigorous scrutiny. You do not invite a speaker to endorse them: you invite them so that their ideas can be examined, and their claims tested.”
A spokesperson for the Oxford Union previously told Cherwell that the Union gives “members the opportunity to challenge…a broad range of speakers” and “only host[s] speakers who agree to be challenged”.
The University of Oxford has shared a reminder that “welfare services are available to support all students”.
Student Life
Oxford’s prestigious reputation deserves scrutiny
I was very close to rejecting Oxford for Exeter. While this is not why I eventually accepted my offer, I couldn’t stop thinking about the prestige the name ‘Oxford’ connotes. This ‘prestige’, however, was historically incubated through empire, slavery, class hierarchy, and elite political power. For these reasons, especially, I feel that studying here is nothing to boast about at all.
We often ignore the fact that Oxford did not merely exist during the empire, but helped to produce the people and ideas that sustained it. It was this institution, alongside Cambridge, that was tasked with educating generations of colonial administrators who governed the British Empire. Among them are: Cecil Rhodes, Lord Curzon, Alfred Milner, Henry Petty-Fitzmaurice, 5th Marquess of Lansdowne, and Victor Bruce, 9th Earl of Elgin. Additionally, Britain would offer members of foreign elites a place to study at Oxbridge, a practice that some scholars view as a soft power tactic to strengthen British cultural and diplomatic influence abroad. Perhaps unrelated, today, over one quarter of the world’s countries still have a leader who was educated in the UK.
Oxford further helped intellectually legitimise the empire and colonial hierarchy. Subjects like classics, theology, and my own subject, ‘Oriental studies’ (now Middle East Studies), were historically intertwined with imperial governance. These disciplines provided the ideological justifications and administrative frameworks necessary to establish and manage the British Empire. Even today, I have classmates from ethnic minority backgrounds who have told me about Oxford coursemates and even a tutor who has proudly introduced themselves – to them specifically – as the grand or great-grandchild of the governor of areas in Bangladesh, India, and so on.
Oxford has also benefited from wealth derived from colonial exploitation. The Codrington Library at All Souls College was funded by Christopher Codrington. His fortune was accumulated from Caribbean sugar plantations where enslaved Africans were put to work. When Oxford has wished not to associate with its donors, they have renamed libraries. The Ferdowsi Library in Wadham College was initially the Ashraf Pahlavi Library, as it was funded by the last Shah of Iran’s sister in 1977. Just two years later, when the Shah was overthrown, the College didn’t hesitate to rename the library. The Codrington Library, however, still bears a slave-owner’s name.
Looking back at the last three years, Oxford students organised encampments calling on Oxford to divest from companies linked to the illegal Israeli occupation of Palestinian land, and criticised the University for insufficient transparency regarding its investments. Oxford was quick to ban and dismantle the encampments. In January 2025, as many students may remember, abseiling police officers were seen scaling the Radcliffe Camera to arrest protesters from Oxford Action 4 Palestine. Would the University’s response have been so harsh if students were protesting a different humanitarian catastrophe?
Another cause of personal discomfort for me is every single time I have to wear my sub-fusc. The same sub-fusc that was worn by Leo Amery and Lord Alfred Milner, who, along with Arthur Balfour, drafted and authorised the Balfour Declaration.
These ongoing and past injustices are easily traced back to Oxford’s alumni and donors. Apart from these alumni and Oxford’s current polemical financial investments, having played a role in fuelling injustice in current ongoing international conflicts, its links to past atrocities can still be seen in its landscape. The relationship between Oriel College and British imperialist and white supremacist Cecil Rhodes (the founder of the colonies of North and South Rhodesia) is perhaps the most high-profile example. Rhodes left a financial bequest to the college, which funded the construction of the building that still bears his name, and his statue remains prominent in Oriel. Again, in the past, Oxford has renamed buildings and can easily do so again. For instance, the Faculty of Asian and Middle East Studies was previously the Oriental Institute – while the name has officially changed, the ‘Oriental Institute’ sign remains.
In 2015, the University of Cape Town, after immense pressure from its student body, removed the statue of Cecil Rhodes from their campus. Our students continue to campaign for the same, especially after the “Black Lives Matter” movement, but the Rhodes statue remains. The global “Rhodes Must Fall” movement has argued that Oxford glorifies the Empire while marginalising those harmed by it. At times, our student body has done the same, like in 2015, when the Oxford Union named one of their cocktail drinks: “Colonial Comeback”.
It is public knowledge that up until that year, academics from Worcester College were drinking from a 225-year-old skull, thought to have belonged to an enslaved woman, and gifted to them by an alumnus. Why did that alumnus feel that human remains, which were passed down in his own family, were the best gift to present to his college? Why did he assume it would not raise any questions? Why did multiple Oxford academics even think to use it for such a purpose, and comfortably do so for years? Even after it was damaged, they used this human skull to store chocolate. All this alone reveals so much.
In the late 19th and early 20th centuries, it was some Oxford academics (Julian Huxley, John R. Baker, and E. B. Ford) who were among the elite who perpetuated eugenic theories, and played a role in legitimising racial hierarchy under the guise of ‘scientific research’. In recent times, other Oxford academics, like Nigel Biggar, Emeritus Regius Professor of Moral Theology, have defended certain aspects of colonialism, as can be seen in his article for The Times in 2017. As for Oxford donors whose names are ingrained in stone in the buildings we study in, their names are also found in the Epstein files. If not for word-count sake, this list would go on, all raising questions about the kind of institution I feel I really belong to.
And yet, instead, for reasons I cannot fathom, Oxford is somehow considered by so many to be a source of moral and intellectual authority. In a clothed expression of classism, a former sixth-form teacher of mine even went as far as to describe Oxford students as “the peak of civilisation” to explain why he was shocked that Oxford has one of the highest statistics among UK universities for cases of sexual assault on university grounds.
I will never belittle all that Oxford has given me, including my Oxford education, and I suffered greatly for my place here. However, pride in this institution – in where I study and who has studied here before me – will always be impossible for me.
We cannot pick and choose. We cannot believe that we are inheriting a millennium of intellectual achievement, and also dismiss the moral weight that comes with it. We cannot falsify, erase, or deny history, and a large part of Oxford’s history is shamefully one of empire, elite political power, and built with slavery-linked wealth. Students have every right to question what that legacy means today. If anything, doing so reflects the very critical thinking and values that Oxford claims it champions.
The post Oxford’s prestigious reputation deserves scrutiny appeared first on Cherwell.
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