Over forty-nine days of Level 4 and Level 3 lockdown, residents of Aotearoa New Zealand were subject to 'stay home' regulations that restricted physical contact to members of the same social 'bubble'. This article examines their moral decision-making and affective experiences of lockdown, especially when faced with competing responsibilities to adhere to public health regulations, but also to care for themselves or provide support to people outside their bubbles. Our respondents engaged in independent risk assessment, weighing up how best to uphold the 'spirit' of the lockdown even when contravening lockdown regulations; their decisions could, however, lead to acute social rifts. Some respondentssuch as those in flatshares and shared childcare arrangementsrecounted feeling disempowered from participating in the collective management of risk and responsibility within their bubbles, while essential workers found that anxieties about their workplace exposure to the coronavirus could prevent them from expanding their bubbles in ways they might have liked. The inability to adequately care for oneself or for others thus emerges as a crucial axis of disadvantage, specific to times of lockdown. Policy recommendations regarding lockdown regulations are provided.

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Women fighting challenges conventional notions of femininity in many ways. A bleeding nose, bruised eyes and swollen lips embody perhaps masculine success but, for many, constitute failed femininity. Yet women fighters, who are attracting unprecedented media attention, are in novel ways forcing a re-imagination of femininity. This article draws on 17 in-depth semi-structured interviews with professional and amateur female Muay Thai fighters based in Thailand to explore the subversion and reinvention, and also reinforcement, of feminine norms. Theoretically, we advance the debate around fighting and femininity by developing the concept of bio-borders to investigate the presentation, protection and penetration of bodily femininity. We conclude that women fighters inspire a femininity recognising physical and emotional strength alongside conventional feminine norms of beauty, relationality and compliance.

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A growing body of research investigates women’s experiences within New Zealand’s criminal justice system, and several studies have addressed the misrepresentation of crime’s reality in news media. However, the discriminatory depiction of Indigenous women offenders in New Zealand’s press has yet to receive scholarly attention. Indigeneity and gender are both critical factors because Māori women constitute the fastest growing segment of New Zealand’s prison population, and media discourses help shape public consent to penal policies. To address this research gap, New Zealand newspaper articles featuring women offenders were collected over a 2-year period (2016–2018) and analysed for their use of neutralization and exacerbation techniques. The findings reveal that New Zealand newspapers distort our understanding of who is most affected by the criminal justice system and what crimes Pākehā1 and Māori women typically commit. Most importantly, stories about Pākehā women were more likely to use a favourable tone (56.5%), while stories about Māori women were more likely to take on an unfavourable tone (83.3%). Finally, motherhood, as an additional exacerbating factor, was mentioned nearly twice as often for Māori women. This article adds to the body of knowledge on the portrayal of Māori people in the media, linking it to public consent to governmental policies.

Background Many public health experts have claimed that elimination strategies of pandemic response allow ‘normal social life’ to resume. Recognizing that social connections and feelings of normality are important for public health, this study examines whether, and for whom, that goal is realized, and identifies obstacles that may inhibit its achievement. Methods Thematic analysis of narratives obtained via a qualitative cross-sectional survey of a community cohort in Aotearoa | New Zealand. Results A majority of participants reported that life after elimination was ‘more or less the same’ as before the pandemic. Some became more social. Nevertheless, a sizeable minority reported being less social, even many months after elimination. Key obstacles to social recovery included fears that the virus was circulating undetected and the enduring impact of lockdowns upon social relationships, personal habits and mental health. Within our sample, old age and underlying health conditions were both associated with a propensity to become less social. Conclusions Elimination strategies can successfully allow ‘normal social life’ to resume. However, this outcome is not guaranteed. People may encounter difficulties with re-establishing social connections in Zero-COVID settings. Measures designed to overcome such obstacles should be an integral part of elimination strategies.

International media have praised Aotearoa New Zealand for its response to the coronavirus pandemic. While New Zealand Police played a fundamental role in enforcing pandemic control measures, the policing landscape remained plural. This article employs Loader's (2000) model of plural policing to understand responses to public health emergencies. It identifies two forms of policing which were evident in Aotearoa during the COVID-19 lockdown that should be added to Loader's model. First, we argue that contexts with colonial history require that the model not only includes by-government and below-government policing but also next-to-government policing by Indigenous peoples -such as the 'community checkpoints' run by Māori. Second, and further developing Loader's model, we argue that the category of below-government policing be expanded to include 'peer-to-peer policing' in which government responsibilizes members of the public to subject each other to large-scale surveillance and social control. Since plural forms of policing affect each other's functionality and legitimacy, we argue that what happens at the synapses between policing nodes has profound implications for the process of community building. Because community building is essential to fighting pandemics, we conclude that the policing of pandemic intervention measures may require an expanded understanding and practice of plural policing to support an optimal public health strategy.