Dealing with excess death in the context of the COVID-19 pandemic has thrown the question of a ‘good or bad death’ into sharp relief as countries across the globe have grappled with multiple peaks of cases and mortality; and communities mourn those lost. In the UK, these challenges have included the fact that mortality has adversely affected minority communities. Corpse disposal and social distancing guidelines do not allow a process of mourning in which families and communities can be involved in the dying process. This study aimed to examine the main concerns of faith and non-faith communities across the UK in relation to death in the context of the COVID-19 pandemic. The research team used rapid ethnographic methods to examine the adaptations to the dying process prior to hospital admission, during admission, during the disposal and release of the body, during funerals and mourning. The study revealed that communities were experiencing collective loss, were making necessary adaptations to rituals that surrounded death, dying and mourning and would benefit from clear and compassionate communication and consultation with authorities.
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.
The Sapelli smartphone application aims to support any community to engage in citizen science activities to address local concerns and needs. However, Sapelli was designed and developed not as a piece of technology without a context, but as the technical part of a socio-technical approach to establish a participatory science process. This paper provides the methodological framework for implementing and using Sapelli in the field. Specifically, we present the role of Sapelli within the framework of an “Extreme Citizen Science” (ECS) methodology that is based on participatory design. This approach enables Sapelli’s users to decide, with the help of professional scientists, which challenges they wish to address, what data to collect, how best to collect and analyse it, and how to use it to address the problems identified. The process depends on the consent of participants and that the project is shaped by their decisions. We argue that leaving ample space for co-design, local leadership and keeping Sapelli deployment open-ended is crucial to give all people, and in particular non-literate people who we have found are often the most ecologically literate, access to the power of the scientific process to document and represent their concerns to outsiders in a way that all can understand, and to develop advocacy strategies that address the problems they identify.
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.
Shortly after the COVID‐19 pandemic reached Aotearoa New Zealand, stringent lockdown measures lasting 7 weeks were introduced to manage community spread of the virus. This paper reports the findings of a qualitative study examining how lockdown measures impacted upon the lives of nurses, midwives and personal care assistants caring for community‐based patients during this time. The study involved nationwide surveys and in‐depth interviews with 15 registered nurses employed in community settings, two community midwives and five personal care assistants. During the lockdown, nurses, midwives and personal care assistants working in the community showed considerable courage in answering their ‘call to duty’ by taking on heightened care responsibilities and going ‘the extra mile’ to help others. They faced significant risks to personal and professional relationships when they were required to take on additional and complex responsibilities for community‐based patients. Despite the hypervigilant monitoring of their personal protective equipment (PPE), the need to safeguard family and community members generated considerable stress and anxiety. Many also faced personal isolation and loneliness as a result of lockdown restrictions. Moreover, the negative impacts of experiences during lockdown often continued to be felt once restrictions had been lifted, inflecting life during periods in which community transmission of COVID‐19 was not occurring. This article makes five core service delivery and policy recommendations for supporting community‐based nurses, midwives and personal care assistants in respiratory disease pandemics: acknowledging the crucial role played by community‐based carers and the associated stress and anxiety they endured by championing respect and compassion; demystifying the ‘heroism’ or ‘self‐sacrifice’ projected onto care workers; the timely provision of adequate protective equipment; improving remuneration, with adequate provision for time off; and regular counselling, peer support groups and education on work‐life balance delivered by support workers in recognition of stressors arising from these complex and isolated working conditions.
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