Write a research paper on the changing socio-cultural lifestyles due to COVID-19
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Worldwide, the COVID-19 response has been largely premised on physical distancing, though this has, unfortunately, been discursively referred to in formal and informal discourse as social distancing. There is a big difference between the two concepts, with physical distancing not necessarily precluding social connectedness, whereas social distancing unavoidably presumes disconnectedness.
The problem of social and economic inequalities are amplifying the challenge of managing the rapid spread of COVID-19 globally, but what has also emerged is the systematic racism, particularly against people of Asian background, in Western émigré societies. Indeed, there is plenty of anecdotal evidence of racist attacks in many countries. This is not altogether a new phenomenon; a significant existing body of evidence shows that at times of crises – be they economic, environmental, security or health-related – minority groups are often made scapegoats and are subjected to racist, exclusionary, often violent discourses and practices.
Indeed, we have seen many creative community-led practices emerge in response to COVID-19 lockdowns that reflect the core principles of intercultural dialogue. These range from the emergence of real-world examples, such as citizens of New York, Paris and many other cities gathering nightly to applaud healthcare workers, to online intra-community solidarity, where local neighborhoods work together to ensure that the most vulnerable, the elderly and the less well-off are also supported and cared for. During a time when fewer social services are being delivered, and often not in the traditional mode that many recipients are accustomed to, acts of altruism and care are being reported on a daily basis – from individuals and communities in local neighborhoods delivering shopping to the needy, to checking in on elderly neighbours and others in need of support.
It is true that citizenship has emerged as the main marker of belonging. However, as governments tighten border controls and close airports, many groups within civil society have been working hard to advocate for and demand rights and protections for non-citizens, especially asylum seekers and temporary workers.
Internationally, and in terms of relations between nation states, transnational solidarity has become at once a victim of COVID-19 and a key component in the global collective response strategy. Indeed, initially at least, transnational solidarity was sacrificed in the rush to contain, suppress and hopefully eliminate COVID-19. This was the case across many countries that hastily moved to shut their borders to non-citizens, stop international student mobility, shut down airports and all but stop international trade and tourism. These are all measures that represent a significant blow to globalization and its reliance on free movement of services, people and goods. It is equally a blow to the guiding principles of intercultural dialogue, which require deliberative engagement on issues of mutual concerns, including border crossings and exchange of those goods and services that affect the lives and livelihoods of individuals across borders.
But the current COVID-19 situation also offers us hope for new ways of forming and sustaining solidarity across cultural backgrounds, faith traditions, political systems and geographic borders. This new, more positive transnational solidarity was showcased in the form of intercultural, transnational ‘medical diplomacy’, where countries have been sending doctors, paramedics, medicines and medical equipment across borders to those countries hit most severely by the pandemic and that lacked certain medical expertise and supplies. The examples of Cuba, China and India are good cases in point, where doctors, medicines and medical equipment have been respectively used to engage in this new form of transnational solidary at a time of acute health crisis. This form of transnational engagement highlights the deeply intersected nature of our globalized world and the extent to which it is not only intimately hyper-connected but, more critically, irreversibly inter-dependent. Our post-COVID-19 world order must heed the lessons of this pandemic as it reconfigures international relations, intercultural engagement and transnational solidarity in ways that will ensure we are better able to deal with future crises when they happen again.
Answer:Worldwide, the COVID-19 response has been largely premised on physical distancing, though this has, unfortunately, been discursively referred to in formal and informal discourse as social distancing. There is a big difference between the two concepts, with physical distancing not necessarily precluding social connectedness, whereas social distancing unavoidably presumes disconnectedness.
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