Skip to main content

Letter to my MP regarding excessive 'Roam Like Home' mobile charges

Hi Anneliese

I live in East Oxford and have raised an issue with OFCOM that I am also now raising with you.

I have a contract with VIRGIN MOBILE for my daughter’s mobile phone. Her number is ..... As you know, mobile use abroad is now subject to an EU ‘roam like home’ policy. The phone can be used just as at home, with no additional charge. However there is a ‘fair use’ policy which says that the service provider can make a small additional charge for data use once a reasonable cap set by the service provider has been exceeded. The EU regulation says that the service provider can charge 7.70 Euro plus VAT for each extra GB once the data cap has been exceeded.

Now, Virgin have said on the phone, twice (two entirely independent calls about different phones), that this EU fair use policy re using mobiles abroad allows them to charge E7.70 per GB *PER DAY* plus VAT once the cap is exceed. This is very clearly their charging policy.

That is surely not a ‘small' charge. So for example, if my daughter exceeds her data cap (5.63GB) abroad then on each subsequent day, if she uses, say, just 0.1GB on that day, she will be charged 7.70 Euros plus VAT for that day, and then another 7.70 Euros plus VAT for similar use the next day, and so on. So, over ten days, Virgin will charge her an additional 77.00 Euros plus VAT (except they have a cap of £42 for additional charges, so it would be £42), rather just the small charge of 7.70 Euros plus VAT for that total of 1 GB of extra data she used over the cap.

That is £42 charged by Virgin for 1GB of data.

Now the wording of the EU regulation is unclear whether the 7.70 Euro charge applies PER DAY, but it seems very clear to me that the intended reading is that not more than 7.70 Euro PER MONTH (i.e. of the monthly contract) should be charged, as it clearly says the additional charge should be ‘small’ (an additional charge which amounts to adding £42 to her existing monthly tariff of £22 for just a single GB of data is surely not ’small’). In which case, Virgin are exploiting an ambiguity in the wording of this EU regulation in order to rip off their customers - probably very many thousands of customers each year.

Virgin also said on the phone that my daughter would NOT be alerted when she exceed the data cap - contrary to what the EU reg explicitly requires of them (again see the reg below).

I phoned OFCOM about this. However I was told that the EU reg was indeed ambiguous, and that it is open to Virgin to interpret it that way. I asked whether they had a responsibility to clarify what the EU reg actually was, and to prevent Virgin ripping off their customers by means of a loophole, and they said that this was their job, but that I would not hear from them whether or not they would do anything about the issue.

The person I spoke to at OFCOM just said my complaint would be passed on to certain higher individuals in OFCOM who might or might not act on it. This is frustrating given that Virgin are pretty clearly exploiting their customers and OFCOM are the body responsible for ensuring this sort of exploitation does not happen. It would be good to get some more transparency on what OFCOM are actually going to do regarding this issue, if indeed they are going to do anything.

I am writing to you because it seems to me that as a former MEP and now MP you are particularly well-placed to clarify what the EU regs re ‘Roam like Home’ mobile use actually are, and to ensure that OFCOM do their job both when it comes to clarifying and enforcing those EU regs and also in terms of protecting UK customers from being ripped off.

BTW, My guess is that if Virgin are exploiting this unintended ambiguity in EU regulations, then so are many other service providers. In which case, this amounts to a major mobile phone scandal.

Very best wishes
Stephen Law

Comments

Popular posts from this blog

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen...

Aquinas on homosexuality

Thought I would try a bit of a draft out on the blog, for feedback. All comments gratefully received. No doubt I've got at least some details wrong re the Catholic Church's position... AQUINAS AND SEXUAL ETHICS Aquinas’s thinking remains hugely influential within the Catholic Church. In particular, his ideas concerning sexual ethics still heavily shape Church teaching. It is on these ideas that we focus here. In particular, I will look at Aquinas’s justification for morally condemning homosexual acts. When homosexuality is judged to be morally wrong, the justification offered is often that homosexuality is, in some sense, “unnatural”. Aquinas develops a sophisticated version of this sort of argument. The roots of the argument lie in thinking of Aristotle, whom Aquinas believes to be scientifically authoritative. Indeed, one of Aquinas’s over-arching aims was to show how Aristotle’s philosophical system is broadly compatible with Christian thought. I begin with a sketch of Arist...

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se...