Characteristics of victim blaming related to COVID-19 in South Korea.

This study aimed to determine the characteristics of the victim-blaming tendency of patients with coronavirus disease-2019 (COVID-19) and the worry of being blamed because of COVID-19 infection. This study utilized two methodologies based on the theory of defensive attribution and information processing. First, a media analysis was conducted to determine the characteristics of the two representative COVID-19 victim blaming cases (the Itaewon Club case and the Omicron-infected pastor case). The results show that from the viewpoint of defensive attribution theory, the victim blaming of patients infected with COVID-19 is related to social identity and moral violations committed by the patients. The Korean public emphasized their social identity and believed that the patients were different from them from an ego-defensive viewpoint. Second, we conducted three longitudinal online panel surveys (N1 = 1569; N2 = 1037; N3 = 833). The samples were selected by stratified random sampling based on sex, age, and 17 metropolitan regions in Korea. The results showed that as the number of COVID-19 cases increased, the respondents' level of risk perception decreased significantly. As the information processing theory explains, people who are familiar with the frequent risks of COVID-19 are less worried about being blamed by others. Meanwhile, the regression analysis found that victim blaming of the pastor was significantly related to the respondent's religion. We can conclude that the Korean people may blame the victims of COVID-19 because they believe that the victims are very different from an ego-defensive viewpoint. Furthermore, the trust variable appeared to be important: the more the respondents trusted the government, the more they blamed the victims of COVID-19. We term this phenomenon the "trust paradox."

Mask-wearing behavior during the COVID-19 pandemic in Korea: The role of individualism in a collectivistic country.

The behavior of the general public is crucial for an effective COVID-19 response. The Republic of Korea has shown better performance in this regard than many other countries worldwide. Based on the theories of individualism and collectivism, this study analyzes how Korean culture and political preferences influence the mask-wearing behavior of people in Korea. We conducted two online surveys after the first wave and in the middle of the third wave of the pandemic in Korea. The results showed only small partisan differences in the level of mask-wearing behavior in Korea. Additionally, regression analysis results demonstrate that, when demographic variables are controlled, concerns of spreading infection and horizontal individualistic tendencies of younger respondents have a significant positive relation to mask-wearing behavior. Meanwhile, horizontal collectivism had a significant positive relationship with older respondents' mask-wearing behavior, as expected in the collectivistic culture of the Korean people. As a result, horizontal individualism has similar characteristics with horizontal collectivism in Koreans and both have a positive relation to their mask-wearing behavior.

Korean mothers' morality in the wake of COVID-19 contact-tracing surveillance.

The Korean government collects and releases sociodemographic information about people infected with COVID-19, their travel histories, and whether or not the patients wore masks. Korean mothers then upload this information on the boards of online groups called "mom cafes." Based upon a digital ethnography of 15 "mom cafes," we examine how Korean mothers understand the travel histories of virus patients and explore the relationships between morality and materiality in the context of infectious disease surveillance. The main findings reveal that mom cafe mothers form moral personhood based on information gathered about artifacts, places, and the mobility of patients. They tie patients' travel histories inextricably to moral identities. Non-maleficence is central to Korean mothers' morality. This morality appears through the material discourses of artifacts, places, and mobility. A face mask becomes one such hallmark of morality. It is a requisite for moral persons. Those who visit crowded places, such as churches, clubs, and room salons, become immoral because they can be easily infected and spread the virus to their families and communities. To mom cafe mothers, mobile patients, such as clubbers, appear less moral than those who self-quarantine due to the high infection rate of COVID-19. We conclude that morality in this context involves the materiality of artifacts, a sense of place, and the spatial mobility of people.