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.

Background Mobile phone-based interventions have been demonstrated in different settings to overcome barriers to accessing critical psychosocial support. In this study, we aimed to assess the acceptability and feasibility of a phone-based, peer-to-peer support group intervention for adolescent pregnant women aged 15–24 years living with HIV in Zambia. Methods Sixty-one consenting participants were recruited from Antenatal Clinics of two large urban communities in Lusaka. They were invited to participate in the mobile phone-based intervention that allowed them to anonymously communicate in a small group led by a facilitator for 4 months. A mixed methods approach was used to assess acceptability and feasibility, including a focus group discussion, pre- and post-intervention interview and analysis of the content of the text message data generated. Results Participants reported finding the platform “not hard to use” and enjoyed the anonymity of the groups. Seventy-one percent of participants (n = 43) participated in the groups, meaning they sent text messages to their groups. Approximately 12,000 text messages were sent by participants (an average of 169 messages/user and 6 mentors in 6 groups. Topics discussed were related to social support and relationships, stigma, HIV knowledge and medication adherence. Conclusion The study showed that the intervention was acceptable and feasible, and highlighted the potential of the model for overcoming existing barriers to provision of psychosocial support to this population.

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.

As the Gaddi community of Himalayan India transition from agro-pastoralism to waged labor, configurations of kinship and care have shifted. Such shifts have introduced relational tensions, especially between elderly women, who have labored in the house and fields, expecting care in old age, and younger generations, who experience their own pressures of class aspiration. This article examines how the myriad tensions of the post-pastoral economy are experienced in the bodies of elderly women. It presents insights on kamzori, bodily weakness that is experienced by women who feel that their contribution of labor and care is unreciprocated by their kin or wider milieu. It recuperates alienation as a concept that captures distressed social relations. Alienation might be used by anthropologists studying aging, care, and debility to envisage the body in scalar relation to people, things and places, and illness or distress as disruption of such relations. [weakness, aging, care, gender, alienation]

Shortly after the COVID-19 pandemic reached Aotearoa New Zealand, a stringent lockdown lasting seven weeks was introduced to manage community spread of the virus. This paper reports the findings of a qualitative study examining how lockdown policies impacted upon the lives of those caring for community-based patients. The study involved nationwide surveys and ethnographic interviews with 15 registered nurses (RN) employed in community settings, two community midwives, and five personal care assistants (PCAs).During the strict lockdown levels 4 and 3, RNs and PCAs 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, and sometimes due to 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. Although ‘care’ and ‘kindness’ became social expectations throughout Aotearoa New Zealand during the lockdown, RNs and PCAs who were already doing care work in patient homes had to do more.This article makes five core service delivery and policy recommendations for supporting community-based nurses and PCAs in respiratory disease pandemics: acknowledging the crucial role played by community-based carers and the associated stress and anxiety endured, through championing respect and compassion; demystifying the “heroism” or “self-sacrifice” projected onto care workers to facilitate boundary setting; 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.What is known about the topicNurses and personal care assistants play a pivotal role in community responses to pandemics.The COVID-19 pandemic has intensified many community healthcare workers’ clinical duties.Pandemics pose risks to healthcare workers’ physical and mental wellbeing.What this paper addsCommunity healthcare workers pressured themselves to be a “good carer” or “hero” during the lockdown.Caring for patients in the community also became about caring about patients, further intensifying workload.The COVID-19 pandemic has negatively impacted community healthcare workers’ relationships, as well as their wellbeing. Impacts continued even once the virus was eliminated.Need for recognition of this workforce distinct from other care workers.

COVID-19 stories, especially from Aotearoa New Zealand as one of the leading nations ‘winning’ over the virus will be important historical documentation. The ‘team of 5 million’ is writing its narratives of life with/out COVID-19 – stories of ‘living in bubbles’, of ‘being kind’ and ‘being in it together.’ These are narratives of success which need to be examined alongside the narratives that have been absent from public national discourse but complicate understandings of ‘winning.’ To that end, in this article we map out (alter)narratives from supermarket and healthcare workers and highlight their stories of living and caring under lockdown. We posit that we need to pay attention to (alter)narratives of winning over COVID-19 in order to pay attention to the bodies and spaces that are often invisible but make winning possible. Thus, we see (Alter)narratives not as counter or anti to the nation’s winning narrative, but rather essential and adjacent.