Notes

eHealth Treatments to help remedy Compound Use within Pregnancy: A Systematic Evaluate and Meta-Analysis.
These findings have implications for the framing of policy outcomes and welfare provisions as well as oppositional politics that push for the expansion of labor protections during the pandemic.Our international research team was in the midst of a comparative study about the day-to-day experience of Twitter users in Berlin and Jerusalem through a series of daily short surveys, when our Jerusalem data were becoming increasingly "compromised" by the growing public concern, and tightening government measures, around the spread of the Coronavirus in Israel. During the two waves of our 10-day survey of salient Twitter users in Jerusalem (March 9-March 19, N = 34; March 23-April 2, N = 25), Israel shifted from 50 confirmed Coronavirus cases to over 6,800 and from relative routine to almost full stay-at-home orders. This essay presents two intersecting narratives. First, we consider the methodological challenges of adapting ongoing academic survey studies to changing conditions. We then offer a mixed-methods analysis of the experiences of our Twitter users and how they saw the Coronavirus crisis shaping their use of Twitter. The essay thus offers a unique methodological and empirical vantage point on how social media use-and academic research-evolve during times of global uncertainty.Mobile phone location data have become tied to understandings of and responses to the COVID-19 pandemic. Data visualizations have used mobile phone data to inform people about how mobility practices may be linked to the spread of the virus, and governments have explored contact tracing that relies upon mobile phone data. This article examines how these uses of location data implicate three particular issues that have been present in the growing body of locative media research (1) anonymized data are often not anonymous, (2) location data are not always representative and can exacerbate inequality, and (3) location data are a key part of the extension of the surveillance state.Governments and public health institutions across the globe have set social distancing and stay-at-home guidelines to battle the COVID-19 pandemic. With reduced opportunities to spend time together in person come new challenges to remain socially connected. This essay addresses how the pandemic has changed people's use of digital communication methods, and how inequalities in the use of these methods may arise. We draw on data collected from 1,374 American adults between 4 and 8 April 2020, about two weeks after lockdown measures were introduced in various parts of the United States. We first address whether people changed their digital media use to reach out to friends and family, looking into voice calls, video calls, text messaging, social media, and online games. Then, we show how age, gender, living alone, concerns about Internet access, and Internet skills relate to changes in social contact during the pandemic. We discuss how the use of digital media for social connection during a global public health crisis may be unequally distributed among citizens and may continue to shape inequalities even after the pandemic is over. Such insights are important considering the possible impact of the COVID-19 pandemic on people's social wellbeing. We also discuss how changes in digital media use might outlast the pandemic, and what this means for future communication and media research.On 22 February 2020, 11 municipalities in Northern Italy became the first COVID-19 red zone of Europe. Two days later, when it became evident that the virus had been spreading in the country for weeks, Italy entered a "buffer zone," a temporal zone between normality and pandemic. The buffer zone lasted around 2 weeks and thrived with irony flowing on social media through memes, multimedia remixes, and jokes. As a collective ritual, irony allowed people to temporarily background the mounting feelings of bewilderment and uncertainty by foregrounding the familiar scripts of playful and grassroots expressivity typical of networked publics. While giving the country a way to breathe before grieving, irony delivered both traditional political satire and new symbolic arrangements to frame "us" versus "them" Northern Italy versus Southern Italy, Italy versus China. We advance initial reflections on irony and its functions during what we call Italy's COVID-19 buffer zone and argue for the need of more platform research interested in how users appropriate devices and vernaculars in ways that are culturally bound. In other words, can we rethink "The Platform" (e.g., Twitter, Facebook, Instagram) as a constellation of small-world-platforms-sometimes overlapping, other times segregating-each shaped by local hopes and fears, histories and events?During the coronavirus pandemic, religious misinformation has been found on social media platforms causing fear, confusion, and polluting the Middle East and North Africa (MENA) region's online sphere. Exploring cases of religious clickbait in the form of false hadiths and viral religious advice from religious figures entrenched in the MENA's political elite, this essay discusses how new dynamics for religion in the age of the Internet are contributing to a uniquely regional and religious form of misinformation. This essay looks at how the phenomenon of religious misinformation is a defining characteristic of the MENA's online sphere, becoming even more acute during the COVID-19 pandemic.The global coronavirus pandemic has raised important questions regarding how to balance public health concerns with privacy protections for individual citizens. In this essay, we evaluate contact tracing apps, which have been offered as a technological solution to minimize the spread of COVID-19. We argue that apps such as those built on Google and Apple's "exposure notification system" should be evaluated in terms of the contextual integrity of information flows; in other words, the appropriateness of sharing health and location data will be contextually dependent on factors such as who will have access to data, as well as the transmission principles underlying data transfer. We also consider the role of prevailing social and political values in this assessment, including the large-scale social benefits that can be obtained through such information sharing. However, caution should be taken in violating contextual integrity, even in the case of a pandemic, because it risks a long-term loss of autonomy and growing function creep for surveillance and monitoring technologies.Quantification is central to the narration of the COVID-19 pandemic. Numbers determine the existence of the problem and affect our ability to care and contribute to relief efforts. Yet many communities at the margins, including many areas of the Global South, are virtually absent from this number-based narration of the pandemic. This essay builds on critical data studies to warn against the universalization of problems, narratives, and responses to the virus. To this end, it explores two types of data gaps and the corresponding "data poor." The first gap concerns the data poverty perduring in low-income countries and jeopardizing their ability to adequately respond to the pandemic. The second affects vulnerable populations within a variety of geopolitical and socio-political contexts, whereby data poverty constitutes a dangerous form of invisibility which perpetuates various forms of inequality. But, even during the pandemic, the disempowered manage to create innovative forms of solidarity from below that partially mitigate the negative effects of their invisibility.Since China's lockdown of major cities in response to COVID-19, different forms of online participatory initiatives led by self-organizing groups of volunteers have greatly contributed to information circulation, patient admission support, and other aspects of coping with the pandemic. Although often overlooked by those studying online cultural production during the pandemic, a massive spontaneous and participatory creative outpouring of individual and collaborative artworks related to "fight the pandemic" are being published through platforms including Kuaishou, TikTok, and WeChat public accounts. This article argues that while these participatory online exhibitions published through WeChat opened up a temporary space of expression that both offset the lack of information and enabled alternative ways of understanding of and expression about the crisis, they were not only subject to pervasive state surveillance, but also co-optation by state media.The panic and anxiety that accompanies a global pandemic is only exacerbated by the spread of misinformation. For COVID-19, in many parts of the world, such misinformation is circulating through globally popular mobile instant messaging services (MIMS) like WhatsApp and Telegram. Compared to more public social media platforms like Facebook and Twitter, these services offer private, intimate, and often encrypted spaces for users to chat with family members and friends, making it difficult for the platform to moderate misinformation on them. selleck Thus, there is an enhanced onus on users of MIMS to curb misinformation by correcting their family and friends within these spaces. Research on understanding how such relational correction occurs in different parts of the globe will need to attend to how the nature of these interpersonal relationships and the cultural dynamics that influence them shape the correction process. Thus, as people increasingly use MIMS to connect with close relations to make sense of this global crisis, studying the issue of misinformation on these services requires us to adopt a relationship-centered and culturally informed approach.Since the onset of COVID-19, incidents of racism and xenophobia have been occurring globally, especially toward people of East Asian appearance and descent. In response, this article investigates how an online Asian community has utilized social media to engage in cathartic expressions, mutual care, and discursive activism amid the rise of anti-Asian racism and xenophobia during COVID-19. Specifically, we focus on the 1.7-million-strong Facebook group "Subtle Asian Traits" (SAT). Throughout the COVID-19 pandemic, the 1,200 new posts it publishes daily have swiftly pivoted to the everyday lived experiences of (diaspora) East Asians around the world. In this article, we reflect on our experiences as East Asian diaspora members on SAT and share our observations of meaning-making, identity-making, and community-making as East Asians collectively coping with COVID-19 aggression between January and May 2020.Covid-19 represents a systemic event-a state of emergency-that disrupts the routines of societies from the level of individuals to institutions, nations, and global interaction. Revealing the vulnerability of the intensively interconnected world suggests a juxtaposition with another systemic crisis the climate emergency. Drawing on some key literature on the different aspects of "events"-as heightened political semiosis (Wagner-Pacifi), as (possible) transformation of social and symbolic structures (Sewell), and as moments where new horizons are opened (Arendt)-this essay suggests three intersecting themes where reactions to Covid-19 help to sharpen the crucial questions of future journalism the role of "knowledge" and expertise, the power of national framing, and the challenge of covering the new imperatives and possibilities of everyday life.
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