Analysis of Impact / Covid-19 History Life in Lockdown

Protest mobilities? Tourism, demonstration, and civil conflict

By Jamie Nugent, PhD Candidate in History

In the aftermath of the Bristol protests against the Conservative government’s new Police, Crime, Sentencing and Courts Bill, the Bristol Mayor Marvin Rees pinned the blame for the violence on what he called “revolutionary tourists” or “protest tourists” who had come in from the outside itching for a fight. Regardless of the truth of his claims, it is interesting to note how common this claim has become in an era of global mobilities and ever-more global protests. It has more of a whiff of the claim of “outside agitation” used since the 19th century to contrast ‘respectable’ locals with ‘troublesome’ outsiders. It also shows a shifting landscape in the meaning of protest itself – especially as authoritarian governments and even democratic states clamp down on street-based forms of expression as well as freedom of speech online.

In 2019 the blogger and Experiences Ambassador for AirBnB, Sebastian Nieto Milevcic, explored the concept of “Protest Tourism” in the context of the Chilean ‘Estallido Social’ (Social Outbreak) which erupted in response to corruption, privatisation, and widespread inequality in the South American nation. Milevcic noticed that the protestors were accompanied by a number of “mere observers, blog enthusiasts, and selfie explorers,” including Americans and Europeans who stood out from the crowd. He asked them why they were there, and they gave several responses:

“I wanted to see something real.”

”I just want to tell my friends I was here.”

“I was just too curious to watch what was going to happen.”

Milevcic mused as to whether this was ‘Dark Tourism’, which draws millions to Chernobyl, Fukushima and Ground Zero in Manhattan, as well as genocide sites such as Rwanda and Cambodia’s Killing Fields. He concludes “maybe it’s just Travel itself that is innately voyeuristic?” Although Milevcic’s observers were just that, observers, the distinction can often be blurred in a digital age where the camera and microphone can be effective weapons – both for and against injustice. As for voyeurism, Nick Cohen in The Guardian castigated “Radical tourists” who “trawl the world for revolutions to praise” as “no better than sex tourists” in search of exotic thrills they cannot get at home. 

“Pleasures sated, the tourists fly away from the poverty and the corruption. The lies they have lived and paid others to live on their behalf don’t bother them,” Cohen wrote. He was referring specifically to supporters of the regime in Venezuela, whose own economic mismanagement and political crisis has led to a mobility crisis of a different kind, with over four million estimated to have left the country since 1999.

Though it might be called ‘voyeurism’, the practice of ‘outside interference’ in domestic or local disputes has a long history loosely connected to espionage or power politics. Take for example the poet Lord Byron, who went voluntarily to fight in the Greek War of Independence against the Ottoman Empire; or the scores of British (and Irish) volunteers who fought against Franco’s Falangists during the Spanish Civil War, not least George Orwell and the trade unionist Hans Beimler. Or with non-violent protests, take the example of Viola Liuzzo and James Reeb, white Americans who travelled from their homes in California and Kansas, respectively, in order to attend the civil rights march from Selma to Montgomery (dramatised in the 2014 film Selma). Both Liuzzo and Reeb lost their lives during the marches. 

Mobile protestors can often be the tool of, or victims of, international events and political manoeuvres. Greenpeace’s Rainbow Warrior, a commercial trawler which travelled around the world protesting against whaling, seal-hunting and nuclear tests, was infamously sunk by French agents near New Zealand as it was setting out to protest nuclear testing in French Polynesia. Just before the Soviet Union invaded and occupied the Baltic States in 1939, demonstrators appeared in major cities on 18 July calling for incorporation into the Soviet Union, and under the threat of Soviet invasion, this call was swiftly followed by the national parliaments of Latvia, Lithuania and Estonia applying for membership and being annexed. A similar tactic is suspected in the eastern part of the Ukraine which has seceded – so-called “protest tourists” from Russia are often seen at rallies in Donetsk.

Such actors, whether in military conflicts or political issues, often receive short shrift from the powers-that-be. Alan Shatter, Irish Minister for Justice in 2011 accused members of the anti-gas group ‘Sea to Shell’ of being “self indulgent protest tourists,” much like Mayor Marvin Rees has accused the Bristol rioters. With the ever-increasing concerns to contain COVID-19, and public demonstrations in the firing line of public health restrictions on travel and assembly, it is impossible to say what impact the pandemic will have on “protest mobilities,” as I coin it. 

Research suggests that there was “no evidence” of a spike in infections after the Black Lives Matter Protests in the US last summer. But YouGov polling suggests that the UK public emphatically support almost every public control measure (such as water cannon, tear gas and plastic bullets) except live ammunition. In a world of new, uncertain threats and an ongoing crisis of legitimacy in democratic nations, it can be expected that clampdowns on mobility (as seen during the pandemic) and public demonstrations (as seen with the new Bill) will be pursued by governments unable to admit that the situation is far from under control.

Analysis of Impact / Covid-19 Life in Lockdown

Lockdown Fashion competition

We are delighted to announce the winners of our Staff and Student Lockdown fashion competition, Ella Jepson (student category) and Susan Templeton (staff category). Take a look at the winners and honourable mentions below!


‘Gig attire’ by Ella Jepson (BA in Philosophy and Politics)


Susan Templeton (HAPP Marketing and Student recruitment), Undeterred by the snow!

See below our honourable mentions in staff and student categories – thank you to everyone who participated!

George Susil-Pryke (BA Philosophy and Politics)

George: Here’s me—as you can see—in the famous McClay Library with a rather outdated Halloween mask not in keeping with the times. I’ve got a sentimental attachment for this mask, and it hasn’t been able to rid itself of me. This is partly for two reasons: one being that it’s the second mask that I’ve owned for a substantial amount of time, the second reason being that my mother (who has an impressive collection of masks) kindly donated it to me after Halloween out of her frustration with me using those disposable one’s. Thanks, Mum!

If you see me trundling around McClay (which is where I spend most of my time) I hope it brings you a smile, because it does to me too. If it’s being cleaned or drying, I’ll be wearing my Christmas one-potentially inside-out admittedly, out of non-Christmassy induced sheepishness. (That’s the real beauty of this one, it doesn’t have that inside-out button!)

Maruska Svasek (Reader in Anthropology)

Maruska: I took this photograph in the early summer of 2020, when, like many others in Northern Ireland, I decided to start a new hobby to deal with the challenges of the pandemic. Sea swimming is a great way to gain a sense of freedom at a time of restrictions and lockdown. The only problem is getting in and out of the wetsuit! In this picture I tried it on for the first time – the label is still attached to it.

Sparky Booker (Lecturer in Irish History)

Sparky: For me lockdown fashion has been all about being warm. Nothing matches on anyone but we need all the layers we can get!

Tricia Lock (HAPP Student Experience and International Student Support)

Tricia: Dressed up like a teddy Bear

To hide away my unwashed hair

So cosy and warm I will indulge

To cover up my lockdown bulge!

For my expanding stomach is due no less

To the numerous buns I did digest

Working nonstop in front of my PC

Has had this effect on me –

and I drank too much tea!

Francine Rossone de Paula (Lecturer in International Relations)

Francine: My lockdown fashion is “half dressed-up” now that classes started. I was meeting students this morning for their first tutorials.

Analysis of Impact / Covid-19 Life in Lockdown

Baking through the pandemic: Pancake day

In this pandemic, some of us have not seen our families for months, if not a year. Some have not seen anyone but their families as our social circles contract. Some of us yearn to go home, others crave traveling away. We’re all exhausted (even more so key workers) and bored of our daily lives, where each day looks the same.

And so we need strategies to fight the monotony. For some, this may be reading or watching classics, for others catching up on new releases, or training for a sporting event. Since the beginning of 2021 I’ve turned to baking and cooking – embracing the many food-related ‘holidays’ around the world as an excuse to cook something new, to mark the day that we’re in and move on. 

These holidays (often of religious origin) are different in each country – sometimes we celebrate different things, sometimes we celebrate the same thing, but on different days. After a January marked with a galette des rois for Epiphany (French cake, but this is also celebrated in other countries with different cakes) and haggis for Burns Night (Scotland), February has been all about pancakes. In France, we traditionally make crêpes on Candelmas/La Chandeleur which falls on 2 February every year. In the UK, pancake day falls on a different day – on Shrove Tuesday (the day before the beginning of Lent) – a moment to finish off the eggs and butter that would not be traditionally consumed during lent. Other countries have a tradition to finish off butter and eggs before Lent, but usually do it in more style/fat – with doughnuts and beignets of any kind, either on ‘Fat’ Tuesday, or a few days before (last Thursday for example was Tłusty Czwartek, or ‘Fat Thursday’ in Poland, a day for eating many pączki, a kind of doughnuts).

This year we need more excuses to celebrate – and thus for the last fourteen days, from French to UK pancake days, I’ve been making pancakes. Pancakes from home in Brittany (a region of France renowned for sweet crêpes and savoury buckwheat galettes) and from around the world (with recipes from Germany, China, India, Ethiopia, Japan, Morocco, the US…), sweet and savoury, some vegan, some gluten free.

Some of the author’s pancakes from the past two weeks

As today is pancake day in the UK, many of us will be heading back once more in the kitchen. I suggest you make both pancakes that remind you of home (wherever that is) and pancakes that make you travel and try something new.

Here are some suggestions:

Let us know what you bake and what food holiday we should add to our calendars!

Analysis of Impact / Covid-19 Life in Lockdown

Maybe Gaia has sent us to our rooms for a reason?

By Louise Taylor, PhD student in Politics

When I think about COVID and the past year, I think of humanity being put on the naughty step. I envisage mother earth, Gaia or whoever you associate with the planet as sending us all to our rooms. We have been asked (on several occasions now) to go home and think about what we have done. I realise most people won’t think like that, but I enjoy this little fantasy. This image tickles me. The idea that all of this may be punitive makes sense to me. The reason I see it that way is because I am a little disappointed with my species, I am an environmentalist. And hence why I think a few restrictions and being shaken up out of our consumerist slumber would do us no harm.

Whilst the naughty step analogy is my light hearted way of interpreting and analysing events through an ecocritical lens, I am aware this playfulness could be considered insensitive. However, humour has always been a powerful and quite healthy coping and defense mechanism. COVID is a horror and what it has done to many is tragic.

Tragedies and catastrophes change people, they change society, they change collective behaviour. A pandemic has shaped the world and dominated events and whilst I am aware that change is inevitable; rapid, global change is alarming. Change at an accelerated and often uncomfortable rate can devastate and destroy. For many the discomfort has been regarding the uncertainty and the element of not having any control. For me the comfort has been in the uncertainty and the element of not having any control. The truth is I enjoy change, I actually embrace it and most certainly do not fear it.

My year, both on and off the naughty step, has been used to do what you are supposed to do whilst sat on it. I have used these experiences to reflect and think and to try and be a better person. As a third year PhD student, thinking is certainly not alien to me, but really thinking about my life and my choices was unavoidable and it pushed me to dig deep and be better.

I did many things during this past year as a result of COVID. I rekindled my relationship with my children’s father by taking responsibility and swallowing a lot of pride. I moved school to HAPP to complete my PhD whilst staying true to my beliefs and my academic preferences. And I went to a Psychologist and got assessed for Autism/ ASD and finally received a diagnosis in my forties. None of these things were easy, all of these things have helped me move closer to reaching my potential and living a life I feel content with. Would these things have happened without COVID? I very much doubt it.

The truth is pre-COVID I was busy, stressed and getting everything done. I was on the conveyor belt. Children, career, write thesis, go out, avoid discomfort, exist. COVID put the brakes on that life and forced things to slow and to change. COVID changed the world and COVID changed me. It was up to me how COVID was going to do that and I’m grateful for the lessons and the enforced reflection. I needed it, I think the world did too.  

Analysis of Impact / Covid-19 Life in Lockdown

A new holiday tradition?

As is the case for many of us, this year’s holiday season will be a strange one for me. I won’t be able to go home to the US to see my family or have Christmas dinner with in-laws in Dublin or go to any of the usual holiday parties.

(FlickrLickr creative commons licence)

I was excited to see, however, that this year I will get to participate in a millennia-old December tradition that I’ve never been able to see before. Every year I enter into the lottery to spend a morning during the winter solstice in the chamber of Newgrange – a passage tomb in co. Meath dating to around 3300 BCE. I have never been successful, which is hardly surprising, since the chamber fits only 20 people or so and there were over 30,000 entries in the 2019 lottery.

This year the in-person event is cancelled, but the OPW (Office of Public Works) is planning to livestream from the chamber on the morning of the solstice on Monday 21st December: – OPW announces closure of Newgrange for Winter Solstice Sunrise (

Provided there is sunshine that morning – never a sure thing in the Irish winter – light will travel through the roofbox (see below: the small opening above the entrance to the tomb), along the stone lined passage way into the interior of the tomb and illuminate the main chamber for about 17 minutes. The alignment of the rising sun and the roofbox only occurs at the solstice and a few days on either side of it. The astronomical and architectural sophistication of the tomb, almost 1000 years older than the pyramids at Giza, is remarkable and although I have visited and stood in the chamber several times, I’ve never seen it at the solstice when its purpose is fulfilled.

, Creative commons licence)

The first person to see this illumination in the modern period was archaeologist Michael O’Kelly in 1967. He returned to see it every year for the rest of his life and described it in 1969:

“Between the bright sky and the long glittering silver ribbon of the Boyne the land looks black and featureless. Great flocks of starlings are flying across the sky from their night time roosts to their day time feeding places. The effect is very dramatic as the direct light of the sun brightens and casts a glow of light all over the chamber. I can even see parts of the roof and a reflected light shines right back in to the back of the end chamber.”

(Professor Michael J. O’Kelly excavated and restored Newgrange)

(OPW creative commons licence)

I know that the livestream won’t be able to replicate the experience of physically being in the tomb itself, but I am grateful to have the chance to be part of this remarkable event this December. And maybe next year I’ll win the Newgrange lottery.

I hope everyone in HAPP, staff and students, has a safe and restorative holiday break with whatever new Covid-era holiday traditions you have planned.

Analysis of Impact / Covid-19

Leadership during Covid-19

Queen’s University Belfast and the independent public policy think tank Pivotal have together launched a series of podcasts on the impact of Covid–19 on key aspects of life in Northern Ireland.

In the latest episode, Dr Muiris MacCarthaigh from the School of History, Anthropology, Philosophy and Politics joins Vice-Chancellor Professor Ian Greer and Dr Joanne Murphy from Queen’s Management School to discuss leadership during the Covid-19 pandemic.

The episode is hosted by Ann Watt, Director of Pivotal, an independent public policy think tank.

You can listen to the discussion here.

Analysis of Impact / Covid-19 Learning and Researching at QuB Politics

COVID-19 and what it means for the study of Politics

Muiris MacCarthaigh
Senior Lecturer in Politics

In this short video, political scientists at Queen’s University Belfast – Dr Muiris MacCarthaigh, Dr Elodie Fabre, Dr Andrew Thomson, and Dr Stefan Andreasson – share their perspectives on COVID-19’s impact on the study of politics.

Analysis of Impact / Covid-19

The shadow of the 1918 pandemic in the 1920s

Dr Niamh Cullen
Lecturer in Modern History

Over the last few months, for obvious reasons, I’ve been thinking about the 1918 flu pandemic. Although I’ve written a book about the 1920s and I teach the history of inter-war Europe, the 1918 flu pandemic is not an event that I had thought or read too much about, up to now. I picked up Laura Spinney’s excellent book, Pale Rider: The Spanish Flu of 1918 and how it changed the World to try and find out more about what she calls the ‘elephant in the room’ of the history of the early twentieth century. 

My first book was on the Italian intellectual, journalist and editor Piero Gobetti, one of the earliest and most vocal opponents to Mussolini. He died in 1926 and lived his entire public life in the early 1920s, beginning his career as an editor in November 1918 when he began to publish his first political magazine Energie Nove. It’s been a number of years since I left the 1920s behind and I’ve been working since then on the 1950s and 1960s, but in light of the current pandemic and with the benefit of some distance from the 1920s, I’ve been thinking again about why I never came across any mention of the 1918 pandemic (or just didn’t notice the signs of it?) during my time researching Gobetti and the 1920s. 

Gobetti was beginning his career as an editor, intellectual and journalist at a very turbulent time. The war was just over in November 1918, when Gobetti brought out the first issue of his political magazine. Italy was on the side of the victors although the Italian military performance had been pretty disastrous. In the northern city of Turin where Gobetti lived, there was also a lot of social unrest. Turin’s factories had kept the war effort going through the production of armaments although the urban working classes were suffering severe food shortages by the end of the war. Bread riots coupled with the return of resentful, unemployed veterans made for an autumn and winter of social tension, and the widespread feeling that something had to change. Gobetti did not fight in the war himself as he was only barely eighteen when the armistice was signed. He nevertheless had the feeling, like so many his age and a little older, that the impact of the war was so huge that some kind of renewal, or change for the better, had to come out of it. 

Although there are no mentions of the Spanish ‘flu in any of Gobetti’s magazines, his published writings nor his correspondence, we know that while he and those of his generation were reeling at the impact of the war and clamouring for some kind of change, there was another killer in their midst. The peak of the pandemic was in autumn 1918, with the particularly lethal second wave raging through the world between October and December of that year. The somewhat milder third wave was in January 1919 while the virus had largely petered out by that spring. It is now estimated that between 50 and 100 million died in the 1918 pandemic, and in Italy the death toll is thought to be somewhere around 300,000. This is close to the figures we have for those Italians who died in combat during the Great War, but the post-war years are filled with endless discussion of the war and barely any mention of the ‘flu pandemic. Why was this? 

The reasons may lie partly in the kind of world that people inhabited in 1918. It was one where illness and disease were commonplace enough. People were used to epidemics of cholera, typhoid and flu, while TB and in rural, marshy areas of Italy, malaria, were endemic. The discovery of antibiotics was still several decades away and for many of these illness, there was nothing much that conventional medicine had to offer. Mortality from diseases such as these, especially in childhood, was much more common. For those who survived, long periods of illness and convalescence were to be expected, while many were also left with the long-term effects of their disease. All of this was part of the harsh, everyday brutality of life for so many; Gobetti himself suffered from ill health and died in 1926 from a combination of ill health and injury, after a series of fascist beatings. Antonio Gramsci, the first leader of the Italian Communist Party and a contemporary of Gobetti’s in Turin, also suffered ill health and a long term disability, possibly due to TB. Although the 1918 pandemic was unique in its ferocity, it may have taken some time for this to be understood at a time when death from disease was more sadly ordinary than it is in the twenty-first century. 

Death from flu, as Spinney reminds us, was also a private, family affair, with most dying in the home rather than in hospitals. Although it was happening all around them, since each death was individual, it may be that the full collective impact was only appreciated afterwards. The war in contrast was entirely new and different; the use of mechanised warfare, and the sheer scale of the conflict, made it clear to everyone at the time that this was an event like no other.  It came with entirely new whole sights and sounds, from mass mobilization and trenches to the sound of rapid machine gun fire. Flu was a more quiet and apparently ordinary killer. I am beginning to wonder though the ‘flu pandemic did play some part, even indirectly, in Gobetti’s thinking. In late 1918 he wrote to another journalist that he wanted his magazine to be a ‘sign of renewal’ in ‘this dead Turin’. Could the lethal virus that was flaring through his city really have no part in this vision of tiredness, disillusion and death? Elizabeth Outka, in her work on the impact of the 1918 ‘flu on literature, found that the imprint of the pandemic ran right through the literature of the 1920s, once you knew where and how to look. 

In the final chapter on the memory of the 1918 pandemic, Laura Spinney suggests that while the impact of war is felt and recognised immediately afterwards, it takes much longer for the full shape of a pandemic to emerge from the messy immediacy of history and for its true scale and impact to be appreciated. While the enormity of the Black Death is now well known, it may not have been fully understood at the time or immediately afterwards. However she argues that while the intensity of war fades in collective memory, a pandemic may come more sharply into view with time. Will we in time remember the 1918 pandemic much more vividly than we do now, while the First World War fades somewhat into just one of an endless list of human conflicts? It’s an intriguing prospect for historians of the European twentieth century. One might wonder too how the current Coronavirus pandemic will be remembered by future historians. I think, given the virtually worldwide experience of lockdown, coupled with the fact that we are not quite as used to living with disease as were the men and women of 1918, that we are already appreciating this pandemic as an event of global significance. At the same time it is very likely that the ways in which we apprehend and understand it, will change over time. 

Analysis of Impact / Covid-19

A pandemic and a data dashboard… and everything lies in between

Dr. Prashant Khattri
Assistant Professor, Department of Anthropology, University of Allahabad
Charles Wallace India Fellow in Social Anthropology at Queen’s, 2020-2021

It was June 8th, 2020, 2.30 in the afternoon, I got a call from my mother who lives in Lucknow around 130 miles from my place. She was a bit worried and directly asked me a question- is it safe for Nitin (my brother) and his family to stay back in Gurugram (Gurgaon that is around 20 miles from Delhi) as Delhi recorded a seismic activity of 2.1 on Richter scale? It was the eleventh shock that Delhi recorded. Some were felt by the residents of the adjoining areas and others were reported in the media. She told me that she has read that an earthquake of a bigger magnitude is inevitable and can happen anytime soon. Delhi falls in a zone that is seismically very active and a massive earthquake is long overdue in the Himalayan region. She wanted his family to come over to Lucknow for some times. But how will they travel? Is it safe for them to travel in the pandemic? They can travel by their own car? For how long they can stay? These were her concerns. She also knew that there is no forecast for earthquakes and there were also counter narratives in the media that say that such tectonic activities are common but still they all warn that an earthquake is bound to come. How to make sense of all this? It was December 20th, 2019 (Corona pandemic still a couple of months away to jolt India) that an earthquake with its epicenter in Hindu Kush region of Afghanistan shook Delhi and adjoining areas, my parents were with my brother at that time and it was quite a panic that was created as they live on the 10th floor of a high-rise building.

Our conversation then shifted to the dangers of living in a high-rise building and the construction norms that we all thought were not followed by the builders in general. In case of a disaster the building may come down like a pack of cards. We realized that we generated such risks for ourselves. I was reminded of Ulrich Beck who talked about the risk society and how we are manufacturing risk to our own peril. Soon my father cracked some old common family joke on which my mother took great objection as she said how you guys could laugh away such a serious issue. But actually we all knew that we know nothing how to resolve the issue. I could realize however, that our experience is similar to what Immanuel Kant writes in his ‘Analytic of the sublime’, where he suggests that sublime is a pleasure produced by the mind as soon as it reaches its own limits. The humiliation of the mind through the thoughts of destruction and loss is overcome soon by the mind itself that restores its power by reckoning its own superiority to the nature. How many times it happens that when we cough in these times we look at each other in the family and give a smile-nothing to worry, as we cannot do much about anything that is happening around us. 

Nightmares are coming true. It’s like living a disaster movie with all its dimensions (Ds). Pandemic was not enough. A super cyclone Amphane wrecked havoc in India, Bangladesh and Srilanka in May, 2020. The Chief Minister of Bengal where the cyclone made a landfall described the effects of the cyclone as worse than the pandemic.

Disasters are not defined only in terms of scientific and administrative norms. People tend to have their own explanations based on absorbing principles of Karma or appealing principles based on folk models. Consequences of one’s Karma are inevitable and owing to large scale destruction to the environment we cannot protect ourselves from the wrath of the Mother Nature. Alternatively, it is also believed that appeasement of the deity ensures safety and any shortcoming in this may lead to destruction. With such theories doing the round, people making sense of the crisis through themand science not coming to the rescue of people, thought of another disaster striking in the midst of the pandemic does not seem to be very far away or unbelievable. 

On June 9th, I woke-up reading a headline in a Hindi newspaper that read- ‘The city (Prayagraj, where I stay) is coming back to its flow (translated from Hindi).’ With Malls, restaurants, places of worship and other public places opening-up there is a sense of getting back to the normal. On June 10th, in an English daily I saw a photograph of a hoarding stuck high and bold on a street of Lucknow that read- ‘Lucknow please smile as the life has started again (translated from Hindi).’ This photograph of the hoarding was placed under the headline-“Ambedkarnagar hospital chief dies: record jump in single-day fatalities.” People were still fighting out the infection within the projections of normalcy through such advertisements. The newspaper is sensitive enough to have brought this to our conscious thinking.   

How can this paradox be explained? Behind the statistical data, we are actually missing out the pain and sufferings of the people. Their hardships are unfathomable through statistical models.We can only imagine a four year old child kept in isolation for 14 days and asking her mother, “can I come to your lap now mom?” Only very selected stories of mental agony and suffering are seeing the light of the day and are getting reported in the media.News reports of people not getting proper care, not being admitted to any hospital in some places, or not being tested even after reporting symptoms are common now. People are dying without their loved ones getting the opportunity to see their faces for the one last time. Much more needs to be known, not only about people’s suffering but about the meaning they are giving to their sufferings. How do people make their sufferings sufferable? A narrative of ‘normalcy’ might be on the agenda of the state, however the ‘lived reality’ lies between the pandemic and the data dashboard.

Analysis of Impact / Covid-19

COVID-19 & Human Rights: Business as usual?

Jeannie McCann
QUB Alumni 2007 – BA in modern HIStory & POLitics, Trócaire Campaigns Officer

On June 10, Trócaire hosted a webinar in which we discussed how lockdown restrictions are impacting the work of brave human rights activists who were already facing grave danger in defending indigenous communities.  As we recover from the pandemic, it is more important than ever, that we call for regulation to hold corporations to account for human rights violations. The discussion included a political analysis of introducing human rights and environmental due diligence legislation in the UK and Ireland. 

You can watch back here: