Items
Date is exactly
2022-05-16
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2022-05-16
Analysis of a news article about state restrictions on the informal taxi industry in South Africa
I am from South Africa. I wrote this analysis of a news article about Covid-19 regulations on the taxi industry in South Africa because during the pandemic I have heard many middle class people complain that working class people are irresponsible for traveling in crowded taxi's to work. My analysis pushes against this narrative, and illustrates how restricting the taxi industry is unjust, oppressive and unhelpful. Moreover, I suggest some alternative ways government can be helping. -
2022-05-16
Batshit Behaviors during the Pandemic
In class, we analyzed the meme related to COVID-19 and hope this will contribute to something. -
2022-05-16
Prejudice and Hope during Covid-19
At the beginning of 2021, I spent one of the most memorable fun time in my life with my friends at the Coming of Age ceremony. Two days later, I had one more memorable days in my life, but in a negative mode: I got Covid-19, and it transferred to all my family members. During that time, I felt fear of being perceived as Covid-19-infected by others since a lot of prejudice led by Covid-19 was happening in the world and even in my neighborhood. In this essay, I would like to use my experience to analyze the human selfish and altruistic reactions to the Covid-19 pandemic. When I got infected with Covid-19, I had a high fever of 103 degrees, had difficulty breathing, and could not eat properly for several days. My father was hospitalized for about a week because he kept coughing and had difficulty breathing. The whole family was infected with Covid-19and had to be treated at home and quarantined at home, so we could not go out to buy daily necessities and food. The food that was in the refrigerator was running out with each passing day. At that time, I was afraid to confess to anyone outside my family that I had Covid-19 even though I was cured. The reason for this was that I saw on the news that there was a hate movement against Japanese and Asians living in European countries and the United States around the spring of 2020 when the Covid-19 pandemic began. Later on, as the Covid-19 damage grew, President Trump called the coronavirus the “Chinese virus,” and there were many Asians, including Chinese, who were labeled and discriminated against in the daily news. Even around my home, there were people who looked harshly at people labeled as "corona-infected," "pathogens," or "dangerous people," even if they had been infected with Covid-19 and had already recovered completely. I was afraid that if my neighbors and friends found out that I had Covid-19 and labeled me dishonorably. I thought that the distrust and inter-personal level of hatred that people possess for people who have actually been infected with Covid-19 comes from the “state of nature” that Thomas Hobbes advocated in his writing. Hobbes explains that the state of nature is when humans “seek peace and follow it… by all means [humans] can to defend [themselves]”. The state of war, in which men fight what men perceive as a target (in this case, the threat of the Covid-19) in order to protect themselves, seems to have given rise to this discrimination. And that discriminatory view grew socially and led to the Asian Hate of the time. In addition to the fear held by individuals, I guess the manipulation of social impressions at the time also led to Asian hate. The world was under a medical crunch in all countries following the explosive spread of the Covid-19, and there was a shortage of hospital beds and respiratory equipment. This could be attributed to policies and measures in the medical field that could not respond well to the sudden pandemic or the failure to provide the public with the correct information. However, medical policies and government thinking of the time shifted the blame. They tried to deflect public anger and attention with a different vector, trying to place the responsibility for the entire pandemic on the "Chinese virus" and the Asians. Public opinion, not medical evidence, established the cause of the pandemic, which was similar to what happened in San Francisco, California, hundreds of years ago during a plague epidemic, according to Joan B. Trauner's article. Chinatown in San Francisco was created to isolate immigrants from China during the plague epidemic, and the health office regarded them as the cause of the disaster. The government and the health officer did not want to be responsible for the existence of a plague epidemic. Trauner, in his writing the Chinese as Medical Scapegoats in San Francisco, describes the perspective of the medical officer in San Francisco at the time: "the pronouncements of the board and the health officer were often characterized by political or social expedience, rather than by scientific insight”. The government and the health department utilized the presence of Chinese immigrants for social expediency. The fear, the anger born of fear, and the desire to protect oneself have not changed from the time Hobbes wrote The Leviathan, through Trauner, to the present day in the 21st century. Especially in extraordinary situations like a pandemic, it will lead to new discrimination and more people being treated unfairly. But I have found one hope during this pandemic. During the time my family was homebound, when we had nowhere to go shopping and were finally running out of food, friends of my parents cooked and brought us meals for a few days, bought fruits and household items and delivered them to us. There were even heartful letters written by them. They did not avoid us as "dangerous people" but treated us with compassion. When humanity makes a positive turnaround from looking for the cause of this situation and shifting blame, to working together to overcome the situation that is happening now, we could overcome our fears, become altruistic, and strive to protect humanity as a whole. -
2022-05-16
Stigma During the COVID-19 Pandemic in Japan
During the COVID-19 pandemic, healthcare workers and patients in Japan suffered from the stigma. According to the article, “In Japan, coronavirus discrimination proves almost as hard to eradicate as the disease,” healthcare workers and their families are discriminated against as if they are “germs” that people need to avoid contact with. The patients of the virus are also stigmatized, and such a phenomenon of blaming victims has been seen many times throughout Japanese history. As this article represents, health care workers in Japan were stigmatized and discriminate against because of the potential risks of COVID-19 infections. According to Goffman, the greek definition of stigma “[refers] to bodily signs designed to expose something unusual and bad about the moral status of the signifier” (131). Nowadays, its definition has expanded to negative images of physical and social attributes and their interpretation in a social context. The stigma of healthcare workers in Japan is peculiar to this pandemic, and this could be because the situation overturned the expectations people had about healthcare workers. Healthcare workers are supposed to help people with diseases, but because of the pandemic, they are seen as the ones with higher risks of carrying the virus as they have more interaction with those who have been infected. As a result, people become afraid of interacting with healthcare workers, which made this job stigmatized. The article shows that Japanese people reject to interact with healthcare workers and their families during the pandemic. One of the common consequences of being stigmatized is that stigmatized people become separated from other people as they are treated differently. According to Goffman, “[the] responses of the normal and of the stigmatized that have been considered so far are ones which can occur over protracted periods of time and in isolation from current contacts between normals and stigmatized" (135). As Goffman illustrates, health care workers were stigmatized and separated from society at the beginning of the pandemic. Some people even believe that “the person with a stigma is not quite human” as Goffman states, which lead to an extreme reaction by people around health care workers. For instance, healthcare workers have been receiving death threats because other people see them as if they are the potential source of the disease rather than the same humans who are fighting the pandemic together. Such a reaction is similar to how children bully other children based on differences in attributes. One of the typical ways of bullying is to call someone “germs” and avoid interactions, which is the same as the situation in this article. This pandemic revealed our natural tendency of staying away from others who have negative attributes, which indicates that a pandemic is not an equalizer but a source of discrimination. Another factor that could have contributed to the situation in Japan is social pressure existing in the country. The article mentions that there is strong social pressure in Japan to follow coronavirus directives and to cooperate for stopping the spreading of the virus; if people do not comply, they are strongly criticized or blamed by other Japanese people. In addition, surveys have shown that compared to Americans or Britons, more Japanese people agree with the idea that “If someone is infected with the coronavirus, I think it is their fault” (Denyer and Kashiwagi). According to Fei, there are behavioral norms that are maintained by tradition, called “ritual norms” (97). This kind of norm is regarded as moral behavior by people of the community so that they follow the norms regardless of laws or punishments (99). Although Fei discusses Chinese rural society, such norms have been established in Japan as well because Japanese society developed as an agricultural society where people in a community need to cooperate with each other. There used to be a tradition called murahachibu, which means excluding those who break the rules from 80 percent of social activities in the village with the exception of funerals and fires. Even though this practice is rarely seen in modern society, people still have a strong pressure to behave for the sake of society in order to maintain harmony. For example, Japanese people still feel obligated to wear masks after vaccines have been promoted even though there is no rule or punishment for not wearing masks. This feeling may occur because they believe it is moral or correct to refrain from doing something that possibly spreads the virus. Healthcare workers were not the only people who suffered from stigma, but COVID-19 patients were also blamed for their behavior that possibly contributed to their infection. In the article, a Japanese psychology professor mentions “a low tolerance for uncertainty” in Japanese people, indicating that they blame the patients to reduce their own fears derived from the uncertainty of the pandemic. This implies that COVID-19 patients become scapegoats for the pandemic itself. In the reading, Trauner writes that “the general acceptance of the germ theory in the 1880’s did little to dispel the popular belief that epidemic outbreaks were directly attributable to conditions within Chinatown” (73). This indicates that when people are uncertain about something scary, they try to identify what or who causes that disease or threat. Although people know that coronavirus is the cause of this pandemic, most people are afraid of germs and viruses because they are invisible. The article also demonstrates some cases of blaming victims in Japanese history, including leprosy patients, survivors of the 1945 atomic bombings, and evacuees of the 2011 Fukushima disaster. Such diseases and disasters involve complicated factors, so it is difficult to blame the causes directly. Therefore, individuals tend to blame patients or carriers of the virus during the pandemic instead of blaming the virus itself because they are visible and easy to avoid. References Erving Goffman (1976) “Stigma” :Chapter 10 “Selections from Stigma” Fei Xiaotong (1947) “From the Soil: the Foundations of Chinese Society” Joan B. Trauner, (1978) “The Chinese as Medical Scapegoats in San Francisco, 1870-1905 Simon Denyer and Akiko Kashiwagi (2020) “In Japan, coronavirus discrimination proves almost as hard to eradicate as the disease”