Living in bubbles during the coronavirus pandemic: insights from New Zealand

This report presents initial research findings on the ‘social bubbles’ policy that the New Zealand government adopted as part of its strategy for curbing the spread of the novel coronavirus SARS-CoV-2. The concept of ‘the bubble’ proved effective at conveying the necessity of exclusive containment, while foregrounding the importance of mutual care and support that might stretch beyond a single household or home. It allowed New Zealanders who were isolated, vulnerable, or struggling to receive the care and support they needed. This success partly resulted from the strong emphasis placed on ‘being kind’ within the New Zealand government’s public narrative of the lockdown. Bubbles were expanded when it would keep people ‘safe and well’. There was high compliance with the mandate to keep bubbles exclusive, and the concept of exclusivity within an expanded bubble was generally – if not always – well understood. Adaptation to ‘the bubble’ as a new social form was not always straightforward, however, and bubble relationships could be strained by divergent risk perceptions, or differing interpretations of ambiguous guidelines. Moreover, some groups systematically found it harder to enjoy the full benefits of living in a bubble: people living in flatshare arrangements, co-parents living apart, recently arrived migrants and people who were active in the workplace. Once infection rates are sufficiently low and appropriate contact tracing infrastructures are in place, a social bubbles policy could be very effective in other countries, especially if concrete steps are taken to pre-empt some of the difficulties and inequalities that were evident in New Zealand

‘It has totally changed how I think about the police’: COVID-19 and the mis/trust of pandemic policing in Aotearoa New Zealand

In the initial phase of COVID-19, Aotearoa New Zealand was internationally praised for its pandemic response that included lockdowns to control the spread and work towards elimination. Community compliance with control measures was thus essential when pursuing elimination as a policy. Using a mixed-methods approach, we sought to explore whether New Zealand Police (NZP) were trusted to police the lockdown rules at Levels 4 and 3. We analyzed 1,020 survey responses comparing trust among respondents who had been stopped by NZP over the lockdown rules (contacts) with those who had not (non-contacts). We found that both contacts and non-contacts expressed greater trust in NZP to enforce the Level 4 than the Level 3 rules; contacts expressed less trust in NZP to enforce the lockdown rules than non-contacts; contacts perceived NZP more heavy-handed than non-contacts; contacts perceived NZP as only somewhat procedurally just and feeling somewhat encouraged to comply with the lockdown rules and; that unexpected high-profile policing-related events during the survey only affected contacts’ trust significantly. We offer two explanations: (1) NZP were perceived as procedurally unjust or inconsistent in applying the lockdown rules, (2) members of the public and NZP learned the lockdown rules simultaneously. We caution that the unfamiliar character of pandemic policing may jeopardize trust in NZP even among segments of the population that typically express high levels of trust in NZP, i.e., people of European descent. We conclude that community compliance with pandemic control measures is no matter to be dealt with by the criminal legal system

The most difficult time of my life or ‘COVID’s gift to me’? Differential experiences of COVID-19 funerary restrictions in Aotearoa New Zealand

In 2020, the government of Aotearoa New Zealand imposed some of the most stringent funerary restrictions in the world as part of its efforts to eliminate COVID-19. This article explores how people experienced this situation, asking why restrictions that some described as precipitating ‘the most difficult time of their lives’ were described by others as a ‘relief’, ‘blessing’, or ‘gift’. Much existing literature frames funerary restrictions as a distressing assault upon established ways of grieving to which mourners must try to adapt–and in Aotearoa, both the stringency of the restrictions and the means by which they had been imposed did lead to many people finding them challenging. However, for those with ambivalent pre-existing feelings regarding their funerary traditions–such as many in the Samoan diaspora–COVID-19 restrictions afforded both a reprieve from burdensome practices and a much-welcomed opportunity to reimagine their traditions. Funerary restrictions, though disruptive, are thereby shown to have generative potential

Lockdown Ibuism: experiences of Indonesian migrant mothers during the COVID-19 pandemic in Aotearoa New Zealand

Lockdowns imposed to curb the spread of COVID-19 have been widely shown to heighten care burdens within households and ‘bubbles.’ Responsibility for meeting such burdens often falls disproportionately upon women. It is nevertheless important for research on gendered inequalities during COVID-19 to attend to the particularities of how such care work was experienced by differently positioned women. In Aotearoa New Zealand, Indonesian migrant mothers’ experiences of lockdown were mediated by the disadvantages they faced as ‘non-native’ speakers of English, as well as by the ideology of Ibuism (‘motherism’) they were socialised into during their lives in Indonesia. This socialisation led many to find life under lockdown life both rewarding and stressful in ways distinct from other women and mothers in Aotearoa New Zealand who were confronting similar demands. We thus argue for the importance of a qualitative and intersectional approach

Good and ‘bad’ deaths during the COVID-19 pandemic: insights from a rapid qualitative study

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

'A good death' during the Covid-19 pandemic in the UK: a report on key findings and recommendations

Dealing with death and bereavement in the context of the Covid-19 Pandemic will present significant challenges for at least the next three months. The current situation does not allow for families andbcommunities to be involved in the process of death in ways in which they would normally hope or expect to be. In addition, mortality rates will disproportionately affect vulnerable households. The government has identified the following communities as being at increased risk: single parent households; multi-generational Black and Minority Ethnic groups; men without degrees in lone households and/or in precarious work; small family business owners in their 50s; and elderlyhouseholds. Our study focused on these groups. This report presents a summary of findings and key recommendations by a team of anthropologists from the London School of Economics who conducted a public survey and 58 cross-community interviews between 3 and 9 April 2020. It explores ways to prepare these communities and households for impending deaths with communications and policy support. More information on the research methodology, data protection and ethical procedures is available in Appendix 1. A summary of relevant existing research can be found in Appendix 2. A list of key contacts across communities for consultation is available on request. Research was focused on “what a good death looks like” for people across all faiths and for vulnerable groups. It examined how communities were already adapting how they dealt with processes of dying, burials, funerals and bereavement during the pandemic, and responding to new government regulations. It specifically focused on five transitions in the process of death, and what consultation processes, policies and communications strategies could be mobilised to support communities through these phases

On epidemiological consciousness and COVID-19 1: envisioning vulnerability, hazard, and public health policy in Aotearoa New Zealand and the United Kingdom

This chapter examines how the COVID-19 pandemic has led to citizen-subjects in Aotearoa New Zealand and the UK developing particular modes of epidemiological consciousness: internalising and vernacularising the categories and logics of public health discourse to become self-regulating epidemiological thinkers, attuned to the ways that their relationships with others and with space might inhibit or facilitate viral transmission. In the process, they have developed distinct new forms of epidemiological sociality and cultivated modes of reasoning that could, in theory, be used to scrutinise policy choices and hold those in power to account. However, when it came to envisioning routes out of lockdown, research participants in both settings were inclined to consider their own nation's approach ‘safe’ and grounded in ‘science’ while viewing measures that had been successfully adopted in the other country as unsafe or impossible to enforce. Here, epidemiological consciousness was not protecting people so much as foreclosing forms of sociality that could support them during challenging times. Anthropological research can thus contribute to discussions about how to live through a pandemic by holding dominant modes of epidemiological consciousness to critical account while providing portraiture of viable alternative forms of pandemic life

Negotiating risks and responsibilities during lockdown:ethical reasoning and affective experience in Aotearoa New Zealand

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 respondents–such as those in flatshares and shared childcare arrangements–recounted 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

(Alter)narratives of ‘winning’: supermarket and healthcare workers’ experiences of COVID-19 in Aotearoa New Zealand

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

Safer communities… together? Plural policing and COVID-19 public health interventions in Aotearoa New Zealand

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 [2000. Plural policing and democratic governance. Social and legal studies, 9 (3), 323–345] 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