Enacting Mana Maori Motuhake during COVID-19 in Aotearoa (New Zealand): "We Weren't Waiting to Be Told What to Do".

Maori, the Indigenous people of Aotearoa (New Zealand), were at the centre of their country's internationally praised COVID-19 response. This paper, which presents the results of qualitative research conducted with 27 Maori health leaders exploring issues impacting the effective delivery of primary health care services to Maori, reports this response. Against a backdrop of dominant system services closing their doors or reducing capacity, iwi, hapu and ropu Maori ('tribal' collectives and Maori groups) immediately collectivised, to deliver culturally embedded, comprehensive COVID-19 responses that served the entire community. The results show how the exceptional and unprecedented circumstances of COVID-19 provided a unique opportunity for iwi, hapu and ropu Maori to authentically activate mana motuhake; self-determination and control over one's destiny. Underpinned by foundational principles of transformative Kaupapa Maori theory, Maori-led COVID-19 responses tangibly demonstrated the outcomes able to be achieved for everyone in Aotearoa when the wider, dominant system was forced to step aside, to be replaced instead with self-determining, collective, Indigenous leadership.

An Iwi (Tribal) Response to COVID-19 in Aotearoa New Zealand

This whakataudki or proverb, from Dr. Whakaari Te Rangitakuku Metekingi (LLD, CBE) of Whanganui and Ngdti Hauiti tribes reminds us that, while we must have a vision to aspire toward, we must also tend to the here and now, to the issues that are up front and close to home. It exhorts us to strengthen what has already been achieved and to find ways of creating benefits for others. This paper presents the collaborative response to COVID19 by Iwi (tribes) within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangiakei/Ruapehu regions of Aotearoa New Zealand. The research employs a mixed methods design, based on a Kaupapa Maori approach. The quantitative section identifies the population served and quantum of support provided, while the qualitative data presents the processes and associated learnings from the perspective of those tasked with the response. TRT's response to the threat of COVID-19 is shown to have been grounded in Maori tikanga (values), whdnau (family) based and holistic, taking into account the mental, emotional, social, cultural, and spiritual elements of safety and wellbeing rather than just the absence or presence of the virus. The extensive relationships and networks that existed between tribes represented in the TRT collective were key to the timely distribution of care and support to Iwi members, to appropriate and relevant information dissemination, and to the overall well-being of the people during the most difficult times of the COVID-19 response.

Equity, Public Health Messaging, and Traditional Maori Knowledge: The Te Ranga Tupua COVID-19 Response

Throughout the coronavirus disease 2019 (COVID-19) pandemic, the Maori, Indigenous people of New Zealand, public health response has been guided by the collaborative and relationship-centered principles of te ao Maori, the Maori world. This article presents the communications response to COVID-19 by Iwi, tribes, within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangitikei/Ruapehu regions of Aotearoa, New Zealand. This research uses a qualitative design based on a Kaupapa Maori approach. The research presented here focuses on the intersect between COVID-19-related public health messaging, and the application of Maori knowledge and worldviews to establish equitable protection for Maori. By prioritizing equity, self-determination, and adopting a holistic approach to well-being, TRT have been able to re-frame public health messaging in accordance with our tikanga, customs, and notions of Maori public health. We provide a snapshot of how a unique tribal collective deployed its resource to provide culturally appropriate information and communication responses to the first wave of COVID-19 in 2020, and then built on this knowledge and experience providing a modified and more strategic response to the pandemic in 2021.

Home is Where the Government Isn't: Lygia Pape's Depictions of Favelas in Chacara do Cabeca and Mare

In the wake of Russia's invasion of Ukraine and the Covid-19 pandemic, the home has played a precarious role. Not unique to the world's present circumstances, history has shown that domestic spaces often resided in unstable political environments, particularly within many countries in twentieth-century Latin America. Such was the case for many who lived in Brazil during the military dictatorship (1964-1985). Seeking more freedom, some artists and historians left Brazil, while some who remained were taken from their homes and imprisoned. As a witness to such atrocities, Brazilian artist Lygia Pape (1927-2004) used her artwork to emphasize the home as a site to contest the military dictatorship's actions. While scholarship has tended to focus on Pape's woodcuts and Neoconcrete works, this paper investigates Pape's artwork Divisor [Divider] (1967) and the photographic series Favela da Mare (1974-1976). In doing so, I emphasize an understudied site in her career: working class areas called favelas. Overlooking favelas' importance in Pape's career is problematic because during the dictatorship the government instituted a favela eradication policy. Using social art historical analysis, this paper argues that Pape's depictions of favela communities in Chacara do Cabeca and Favela da Mare counteracted favelas' destruction by documenting their presence. I find that Pape's works provide an alternative analysis as one not focused on favelas' connection to poverty, but rather in relation to innovative spatial syntax and scenes of everyday life. It is through Pape that one learns how artwork functions not merely as an aesthetic choice, but also as a way to confront societal assumptions about space, geography, and ultimately the places people call "home."

Teaching Audiovisual Media in Chile: Problems and Challenges after COVID-19

[...]according to a survey conducted by the University of Chile, 80% of university students had never taken a virtual module before.

Pandemic Design: Art, Space, and Embodiment

The COVID-19 pandemic has fundamentally altered experiences of space and engendered new spatial design tactics. This article discusses DIY pandemic design tactics used by U.S. microbusinesses to reshape embodied experiences of interior retail spaces, in relation to contemporary artworks. Over the course of the pandemic, large corporations developed standardized, mass-produced designs for pandemic wayfinding and interior demarcation. In contrast, many microbusinesses used DIY pandemic design tactics having formal qualities and phenomenological implications that resemble precedents in contemporary art. Although pandemic safety protocols could be seen as a form of social control, this article depicts their visualization in graphics and barriers as acts for reshaping collective space and as endangered forms of local, non-homogenized design. [ FROM AUTHOR] Copyright of Design Issues is the property of MIT Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full . (Copyright applies to all s.)

The limits of bodies: Gatherings and the problem of collective presence

Modern social collectivities-such as nations, publics, and political movements-depend upon the capacity of media technologies to transcend bodily proximity. The contemporary proliferation of such remote sociality may seem to render physical gatherings superfluous. But at times, people go to great pains to manifest collectivities by assembling bodies in one place. This article explores what we should make of cases in which it is not enough for collectivities to be projected, ed, imagined, or invoked-times when bodies together are all that will do. Presenting research from India and Laos, and in dialogue with reflections on the COVID-19 pandemic, we consider those cases in which bodies are thought to be essential for making collectivities. We show that it is the limits and weaknesses of bodies-that they require sleep and food, that they are vulnerable to police batons and thrown stones, that they can usually only be in one place at a time-that often make them potent materials for building mass actors. Sketching a comparative anthropology of gathering, we reflect on what these limits afford and rethink what bodies might mean for future modes of social connection.