Ali Inayat
Department of Social and Cultural Anthropology, University of Vienna, Vienna, Austria.
Front Sociol. 2021 Apr 30;6:648149. doi: 10.3389/fsoc.2021.648149. eCollection 2021.
Infecting millions of people, causing around two million deaths, and affecting billions of people worldwide during January 2021, the coronavirus 2019 (COVID-19) pandemic is not merely one pandemic but many. These many pandemics, which I identify herein, have revealed the overt and subtle entanglements among religion, science, and politics around COVID-19. Building on my current ethnographic research on COVID-19 using purposive sampling and interview guide in Pakistan, and borrowing from various anthropological concepts such as "social drama," proposed by Victor Turner, and ritual, I have developed a concept that I call . With this concept, I extend my previous argument regarding "symbolic ownership" to show a visible "body politics" by demonstrating how religion, science, and politics around COVID-19 are entangled at individual and government levels. This has become observable through the rituals of the Pakistani government of containment to deal with COVID-19. Such entanglements are visible in the case of strategies to tackle infected "viral bodies," as the government has enacted its authority: (1) to bury what I am terming the without its beloved ones present; (2) to return or not to return this body to family members in a coffin; (3) or to provide the grieving family with a symbolic empty coffin. These Covidian politics have led to the question: Who in actuality owns the body? In conclusion, I argue that the problem lies in the discriminatory and contradictory rituals of containment of the government, not in using scientific evidence and guidelines.
2019年冠状病毒病(COVID-19)大流行在2021年1月感染了数百万人,造成约200万人死亡,并影响了全球数十亿人,它不仅仅是一场大流行,而是许多场大流行。我在此所确定的这些众多大流行,揭示了围绕COVID-19在宗教、科学和政治之间明显和微妙的纠葛。基于我目前在巴基斯坦使用目的抽样和访谈指南对COVID-19进行的人种志研究,并借鉴各种人类学概念,如维克多·特纳提出的“社会戏剧”和仪式,我提出了一个我称之为“……”的概念。通过这个概念,我扩展了我之前关于“象征所有权”的论点,通过展示围绕COVID-19的宗教、科学和政治在个人和政府层面是如何纠缠在一起的,来呈现一种可见的“身体政治”。这一点通过巴基斯坦政府应对COVID-19的遏制仪式得以显现。在应对受感染的“病毒身体”的策略中,这种纠葛是明显的,因为政府行使了其权力:(1)在没有其亲人在场的情况下埋葬我所称的“……”;(2)是否将这个身体装在棺材里归还给家庭成员;(3)或者为悲痛的家庭提供一个象征性的空棺材。这些与新冠疫情相关的政治引发了一个问题:实际上谁拥有这个身体?总之,我认为问题在于政府遏制措施中存在歧视性和矛盾的仪式,而不在于使用科学证据和指导方针。