Reading practices implemented in children’s schools in Latin American countries: a portrait through scientific papers published during the covid-19 pandemic

In low-income and middle-income countries, such as those in sub-Saharan Africa and Latin America, the COVID-19 pandemic has had substantial implications for women's wellbeing. Policy responses to the COVID-19 pandemic have highlighted the gendered aspect of pandemics; however, addressing the gendered implications of the COVID-19 pandemic comprehensively and effectively requires a planetary health perspective that embraces systems thinking to inequalities. This Viewpoint is based on collective reflections from research done by the authors on COVID-19 responses by international and regional organisations, and national governments, in Latin America and sub-Saharan Africa between June, 2020, and June, 2021. A range of international and regional actors have made important policy recommendations to address the gendered implications of the COVID-19 pandemic on women's health and wellbeing since the start of the pandemic. However, national-level policy responses to the COVID-19 pandemic have been partial and inconsistent with regards to gender in both sub-Saharan Africa and Latin America, largely failing to recognise the multiple drivers of gendered health inequalities. This Viewpoint proposes that addressing the effects of the COVID-19 pandemic on women in low-income and middle-income countries should adopt a systems thinking approach and be informed by the question of who is affected as opposed to who is infected. In adopting the systems thinking approach, responses will be more able to recognise and address the direct gendered effects of the pandemic and those that emerge indirectly through a combination of long-standing structural inequalities and gendered responses to the pandemic.

Introduction: <scp> <i>Quo Vadis</i> </scp> , Latin America? Human Rights, Environmental Governance and the Sustainable Development Goals

Reading for the Other:Lessons from Karen Connelly’s The Lizard Cage Lena Khor (bio) In Human Rights, Inc., Joseph Slaughter revises the question in H. G. Wells’s book title, The Rights of Man; or, What Are We Fighting For? (1940) into “The Rights of Man; or What are We [Reading] For?” (317). In doing so, Slaughter draws attention to a growing movement for world peace premised on universal human rights and humanitarianism that is fought with books and by readers. He critiques this movement insofar as it panders to the reading desires of “the White humanitarian reading classes that claim to care”—those “who congratulate themselves for listening to stories about Black abjection that are already foretold” but without “recognition … of their own structural complicity in the systems that reproduce (ready-made images of) Black wretchedness and White humanitarianism” (Slaughter 301). Slaughter’s criticism raises two key questions: (1) What kind of reading philosophy and practice would be more appropriate? and (2) How might we learn to cultivate a more ethical mode of reading about human rights abuses and humanitarian crises? I consider these two critical questions by analyzing the forms of reading represented in Karen Connelly’s The Lizard Cage (2005). This novel works well as a test case for exploring alternative theories and practices of ethical reading because although it can be read in the way that Slaughter [End Page 89] criticizes it also troubles that limited mode of reading by representing three other forms of reading praxis: those of Zaw Gyi (the twelve-year-old, illiterate, orphan boy), Teza (the twenty-something-year-old, isolated, university student political prisoner), and Daw Sanda (Teza’s mother who has lost her husband and two sons to the Burmese democracy movement). I argue that these three forms of reading model for us possible ways of reading, not for ourselves (reading about those who are different from us to reassure ourselves in the way that Slaughter finds troubling) but for the Other (reading about people who are different from us in a way that honours them). Reading for Us (the Self), Reading for Them (the Other) Before proceeding to analyze these three forms of reading, allow me to clarify some key terms and ideas. The first concept to explain more fully is the kind of reading with which Slaughter finds fault. Analyzing former U.S. President George Bush and former First Lady Laura Bush’s love for Khaled Hosseini’s The Kite Runner,1 and by extension the contemporary American reading public’s voracious appetite for reading novels about children from developing and undemocratic countries, Slaughter argues that “the White humanitarian reading classes that claim to care” are ultimately reading for themselves (301): What we are fighting for is reading—not only for a world in which young girls will have the opportunity to learn to read (and realize their potential) but also for a world in which the philanthropic readers of the West will be well-supplied with stories about young girls learning to read. Converting readers’ taste into humanitarian expectation, Bush appeals to Americans to identify not with girls kept from reading but with his own paternalistic desires and literary magnanimity for those girls and their stories—with his own “cosmopolitan largess.” (322)2 Slaughter adds: The implicit cosmopolitan model of reading lurking within George Bush’s statement of great novelistic expectations asks relatively little of our literary, humanitarian imaginations; it invites us to identify not with people unlike us but [End Page 90] with our kind of people—people who “care about the plight of people.” In a world where privileges and rights, as well as literary technologies and juridico-institutional resources, are unequally distributed, such cosmopolitan reading practices often serve to recentre the traditional subjects of history now as the subjects of benevolence, humanitarian interventionist sentimentality, and human rights—the literary agents of an international human rights imaginary. (324)3 As I understand it, Slaughter takes issue with this particular theory and practice of reading in part because it reads novels about the Other, not for the Other (that is, in ways that serve the needs and desires of those different from ourselves) but for...

The 1945 Constitution essentially guarantees that every citizen in national development in all aspects of life "promotes general welfare and social justice". Among the achievements of general welfare is the realization of better public health. The implication is that the life expectancy of the Indonesian population is increasing and the number of elderly or elderly people is increasing. However, the bad news regarding the Coronavirus Disease-19 (Covid-19) pandemic is that the elderly are vulnerable to being exposed to Covid-19. The data from the World Health Organization (WHO) shows that more than 95% of deaths occur at the age of 60 years or older (WHO, 2020). How is the elderly social protection provided by the government and society's elderly social institutions during the Covid-19 pandemi?, and what is the urgent need for these elderly social institutions in protecting the elderly during the Covid-19 pandemic? The methodology in this study uses a mixed method rapid study approach. Creswell interprets it as a research method characterized by the collection of quantitative data in the first stage, then followed by the collection and analysis of qualitative data in the second stage in order to support the results of the quantitative research conducted in the previous stage. The conclusion of this study states that the elderly have the right to obtain maximum protection. Ministry of Social Affairs R.I. as a government mandatory for the realization of the welfare of the elderly has an important and strategic role in this. For this reason, the Ministry of Social Affairs needs to continue to develop policies for the protection of the elderly according to contemporary dynamics. The study is an important instrument for developing policies, in this case the protection of the elderly. In this regard, the Center for Social Welfare Research and Development views the urgency of conducting a study on "Social Protection of the Elderly during the Covid-19 Pandemic in Government and Community Elderly Social Institutions" as an information and input for the development of the intended elderly protection policy.

The pandemic of Covid-19 has forced all of the education system to switch into online, included the students and teachers of English Education Study Program, University of Palangka Raya. This research is intended to analyze the use of applications by students and teachers, also the reasons of using the applications. This research applied qualitative method and the data were analyzed descriptively. The data were the responses from teachers and students for the questionnaires given through Google Forms. The subjects for gaining the data were the students of academic year 2020/2021 and the teachers at the English Education Study Program, the Faculty of Teacher Training and Education, University of Palangka Raya. The results show that the five most favourite applications used by the students were Google Classroom (85.97%), Zoom (74.66%), WhatsApp (48.41%), Google Meet (47.51%), YouTube (11.76%). The reasons why the students used the applications were the applications were easy to use (77.77%), they were quota saving (25%), they were easy to access (11.11%), they had many features (11.11%), and they were effective (9.25%). The five applications used by most of the teachers at the English Education Study Program were Google Classroom (88.88%), Zoom (61.11%), WhatsApp (50%), Google Meet (38.88%), Google Form (22.22%). The reasons why they chose the applications were because the applicationswere easy to use (66.66%), the familiarity with the application (22.22%) and they were easy to access/connection friendly (22.22%). The additional reasons were the applications were quota saving (16.66%), it had complete features (16.66%) and they were unlimited (16.66%). The reasons that both students and teachers gave in this research regarding the applications used in online learning can be the considerations, especially for the teachers and the institution in designing and choosing the best applications, platforms, or teaching tools for the online learning

There is no doubt at this stage of the solid evolving global relevance of universal human rights in a complex global scenario like everyone faces today. The COVID-19 pandemic and lockdowns have produced, and are still causing, an overwhelmingly negative impact on the standard citizens’ lives. As drastic as it is, such affirmation is sustained in the serious deterioration in a considerable number of democracies around the world, but especially reflected in Latin America, a region of six hundred (600) million inhabitants (Werthein &amp; Abrantes, 2021). This research aims to assess the scope of the violation of individuals’ basic human rights caused by the COVID-19 pandemic administration in Latin American countries. Unreasonably extended lockdowns and other misleading and inappropriate measures implemented by different Latin American administrations have had unsurmountable and dramatic consequences for the region's inhabitants. Many Latin American governments have inadvertently put in place two (2) excluding options for their populations affected by the COVID-19 pandemic. It had to be either healthcare and fight against COVID-19, on the one side, or economic sustainability, on the other, but not the two (2) simultaneously. Losses of thousands of lives, economic devastation, thousands of business shutdowns, millions of job losses, and educational catastrophes have all affected essential freedoms and individuals’ basic universal human rights recognized by modern constitutions, including those in Latin America. As discussed, these are the resulting consequences of governments’ failure to build up necessary resources, be readily prepared to face catastrophes of this sort, and act with integrity and transparency in managing public funds. Both quantitative (i.e.numbers and statistics) and qualitative (i.e., secondary data) methodologies have been used to arrive at very relevant conclusions. Sustainable results of this research reflect how mismanagement of the pandemic, including corruption practices by certain Latin American governments, has led to catastrophic consequences in healthcare and the economic field.

During the COVID-19 pandemic, this study sought to investigate teachers' ability to integrate writing skills with online learning via Google Meetings. This was qualitative research with semi-structured interviews with a teacher at Zain Academy. Respondents were taken purposefully, namely teachers at Zain Academy who taught writing with Google Meet during the COVID-19 pandemic. This study will explicitly investigate (a) the availability of access to technology at the teacher's home and (b) the difficulties in teaching writing skills online through Google Meeting. The provisional finding of this study was that the availability of access to technology is very limited, and because of the instability of internet access, there are difficulties in maximizing online learning, especially in learning writing skills, because students are unable to open online classes due to frequent power outages or parallel WiFi interference, as well as the capacity and speed of internet access, which are not sufficient. The results of the interview informed the availability of access to technology and the difficulties in teaching writing skills online through Google Meetings during the COVID-19 pandemic. Based on the results of this research, it is hoped that it will provide insight into the impact of forced changes in teaching, which can have implications for teacher competence in terms of digitization, especially in teaching writing skills, which are very important skills for those who want to master written language in English properly and correctly.

Sigmund Freud haunts us, no doubt. But at a time when canons are being reexamined and intellectual genealogies (including hauntology) are being questioned, how relevant is it to excavate Freud and psychoanalysis more generally? Is it to undertake some sort of exorcism of our critical identifications, projections, and attachments vis-à-vis his work? There is a way, perhaps, to read Freud's text and our relation to it not in order to uncover Freud's truth or express loyalty to his theses and legacy. There is a way, no doubt, to enter through Freud's text not in order to find him at the end but precisely to lose him and upend in the process those readings that exclusively situate Freud within a specific genealogy of Western philosophy and theory.As a scholar of theory and literature, I grapple with these questions all the time, recognizing that the voices of the thinkers we study resonate deep within us and echo in our works. Psychoanalysis more specifically draws us to the text with the promise of illuminating the relation to the self and the other, and understanding the workings of desire, fantasy, and the relation to the past. Soon we realize that attaining this understanding is constantly deferred; what is gained instead is an appreciation for a reading practice that follows the trail of the hidden, the secret, and those wild connections that never coalesce. I point to this process in the literary theory seminar that I teach in comparative literature. Starting with Freud's Interpretation of Dreams (1899), I ask students to pay attention to Freud as a reader of texts regardless of his final interpretation and diagnoses. I invite them to notice his attempt at vulnerability—though failing according to Jacques Lacan and others—by allowing himself to free associate as he recalls and then interprets Irma's dream. The process of Freud's associations, unfolding across various myths and hermeneutical traditions, theories and hypotheses, is what interests me as a comparatist. This process that winds and meanders is also a reading practice that identifies conversations, exposes connections, and activates comparative frameworks that were hitherto unimaginable. At the end, there must be a way to turn the work of theory into a work of imagining, which is precisely what the two scholars with whom I engage here do.Reproducing conversations and tracing associations with no promise of closure or recognition are the main characteristics of Omnia El Shakry's The Arabic Freud: Psychoanalysis and Islam in Modern Egypt and Sarah Pinto's The Doctor and Mrs. A.: Ethics and Counter-Ethics in an Indian Dream Analysis. These scholars enter through the psychoanalytic portal but end up encountering mysticism and literature, Ibn ‘Arabi and the Mahabharata, Hindu socialist fantasies in 1940s Punjab, and criminology and psychology journals in 1940s Egypt. Each in her own way, they identify new intellectual constellations and texts that have never been read before or not in this way. In fact, they bring in these texts and devise reading practices directed at them that could not be reduced to the imposition of or resistance to Western concepts and methods and to the hegemonic place of the modern episteme in postcolonial imaginaries. These reading and critical practices, as they are being articulated and imagined in Pinto's and El Shakry's works, construct new objects and fields of study that connect time periods and locales and rewrite in the process the history of modernity from the perspective of the global South. Specifically, the reader discovers a language of subjectivity that draws on Islamic philosophy and mysticism and on Sanskrit myth and literature. Psychoanalysis, in the end, becomes misrecognized. The portal through which these scholars enter reveals an intellectual wonderland where Freud himself becomes irretrievable or absorbed consciously and unconsciously by psychological, national, and literary projects that connect Egypt to India and beyond.In Pinto's work, there is no production of an ethical subject but rather of a fictional one, moving from the Freudian text and couch into performances from Sanskrit mythology and their popular adaptations. Trained as a cultural anthropologist, Pinto tells the story of Mrs. A. and Dr. Satya Nand. She describes an encounter between analyst and analysand wherein the desire for knowledge and the proprietor of knowledge that Lacan theorized is no longer central. The analyst who recorded and anonymized his sessions with Mrs. A. is referred to as an “archivist” and “collaborator.” As their conversation opens up to a world of connections, fantasies, and political utopias, Mrs. A. and Dr. Nand engage in a form of creative imagining. The reader is brought into this conversation to listen, discover, and associate in new ways.Dr. Satya Nand, a psychanalyst trained in Britain, was trying to develop a therapeutic model that is not only adapted to the Indian context but one that is also universal. The heroine of his book The Objective Method (1947) is a patient known only as Mrs. A. An upper-class woman in her early twenties, Mrs. A. talks about her unhappy and childless marriage and household intrigues, discusses homosexuality and polyandry, and expresses admiration for Nehru and socialism. Pulling at the threads of Dr. Nand's text, Pinto reveals not so much a Dora-like case study or an attempt at “finding, naming, or fixing pathology but seeking a new way to talk about thinking and think about talking. It is a record of a conversation, and Satya Nand's translations of Mrs. A.’s words into his method are as apparent as the little, intimate performances that occurred in the room where they spoke.”1 Entering Dr. Nand's text, Pinto shifts the attention of the reader from the psychoanalytic encounter's models of talking and listening in a therapeutic context to a kind of exchange through which unfold histories of Hindu socialism and theories of a holistic self that draws on the Mahabharata and other cultural influences. The analyst-directed speech veers from revealing the truth of the subject in order to bring forth a new kind of telling, listening, and reading practice. Pinto leads her reader to hear differently, other things, and make new meaning.Mrs. A.’s daydreams and fantasies collected in Dr. Nand's book lose the Freudian subject itself, projecting it as a fiction that moves and signifies comparatively across multiple traditions: Where Hinduism and psychoanalysis are concerned, after decades and decades of what scholars like to call cross-fertilization, and given intertwined pre-histories mediated by roving ideas and narratives, does it even make sense to think of these domains as encountering each other, now, or in 1947? . . . Speaking, as Satya Nand did, from a world of literatures, places with their own canons, terminologies, and intellectual traditions, let alone myths, suggests creative ways of thinking that break through the weary line between the details of locations (ethnography) and concepts that might orient them. (127)Thus, Pinto's work breaks the stronghold of disciplinary linearity to suggest multiple and uneven ways of reading. What is revealed in the sessions allows us to imagine a different understanding of modernity that is simultaneously literary and political, performed in Dr. Nand's cabinet but also in the villages and households of 1940s Punjab.Equally breaking with a linear reading of influence and resistance vis-à-vis the Western episteme, El Shakry writes in The Arabic Freud, maps out the topography of modern selfhood and its ethical and epistemological contours in postwar Egypt. What does it mean, I ask, to think through psychoanalysis and Islam together, not as a ‘problem’ but as a creative encounter of ethical engagement? Rather than view Islamic discourses as hermetically sealed, or traffic in dichotomous juxtapositions between East and West, this book focuses on the points of intersection, articulation, and commensurability between Islamic discourses and modern social scientific thought, and between religious and secular ethics.2El Shakry explores how the encounter with psychoanalytic thought and writing produced a rethinking of Islamic mysticism and subject formation in postwar Egypt. Moving from the anxiety of influence to the ethics of the encounter—thinking of Édouard Glissant here—El Shakry's work allows us to sit with concepts and traditions and engage their development on their own terms.Trained as an intellectual historian, El Shakry aims at “understanding psychoanalysis ethnographically, not simply by provincializing psychoanalysis's European provenance, but rather by demonstrating the non-Western traditions and individuals who contributed to psychoanalysis as a body of knowledge that was always already hybridized with the discourse of the other” (11). Rather than applying psychoanalysis to Islam or examining the influence and reception of psychoanalysis and the work of Freud specifically, El Shakry tells instead the story of an interaction and an exchange that informed and shaped multiple traditions. Engaging with figures such as Ibn ‘Arabi and al-Taftazani, El Shakry reads psychoanalysis through Islamic mysticism and Islamic mysticism through psychoanalysis. The reader is brought into the comparative secret (Arabic, sir) of the historical and theoretical analysis. The reader is at times disoriented, creatively led to explore the division of the self in the Sufi tradition, losing sight of Freud and Lacan, coming back to them, connecting, and then diving again into an exploration that takes them on different journeys and associations. The writing is never direct; it circles and curls, rises and descends, following the rhythm of the nafs (the breath but also the self), meandering into its depths in the hope of revealing its secrets.Just like Sarah Pinto enters through the door that Dr. Nand opened in his chronicle of Mrs. A., El Shakry enters through the door of Yusuf Murad. Editor of Majallat ‘ilm al-nafs (Journal of Psychology), Murad was a key figure of psychology (Gestalttheorie, especially) and psychoanalysis in postwar Egypt. Continuing in the tradition of nahda thinkers such as Ahmed Faris al-Shidyaq,3 “In his midcentury dictionary, editor Yusuf Murad noted that he often returned to classical Arabic texts in order to create new translations for words and clear, precise, and capacious meanings” (65). The translation and engagement that Murad initiated have their place in the larger history of psychoanalysis and are not merely on its receptive end. El Shakry elaborates on Murad's rigorous and multifaceted engagement with psychology and philosophy thereby precluding the kinds of foreclosure that simplistic readings assume by painting the native as a passive receptor of European thought and knowledge. She portrays someone like Murad as translator and complicator of those very theories as he contributes to and potentially displaces their genealogies in the West. El Shakry's work exposes the superficial readings of Western knowledge and its effects on local contexts in the Middle East, Africa, and elsewhere, portraying instead interactive and critical intellectual translations and in this case therapeutic models. Engaging with questions of the social through phenomenology and gestalt, Murad draws on the rich legacy of Islamic mysticism including al-Razi and Ibn ‘Arabi to think with psychoanalysis about the self, language, love, and subjectivity.El Shakry's thesis follows the course of critical nahda studies. The nahda, or Arab renaissance, which is associated with the project of Arab cultural and political modernity starting in the nineteenth century, simultaneously engages with Western knowledge and practices and Arab-Islamic ones. In this context, Majallat ‘ilm al-nafs and its editor Yusuf Murad express through translation, engagement, and critique a model of acknowledgment involving multiple intellectual traditions and subject formations. Ultimately, El Shakry argues that “it is not about the alleged modern presence or medieval absence of interiority, nor a simple narrative of modernity's claim to individual autonomy in the face of medieval heteronomy. Rather, what one finds in the modern period is a coexistence of autonomy and heteronomy, of the traditional practice of ethical self-attunement (tahdhib al-nafs) and the modern science of psychology (‘ilm al-nafs)” (60).El Shakry's work resonates with my reading of madness as junun but also as queerness and possession in Trials of Arab Modernity,4 and my engagement with the tradition, let's say, of akhbar (news, lore), integral to the understanding of the Arab blogosphere in Leaks, Hacks, and Scandals.5 The modern is not the negation of what precedes it, nor does it constitute a historical epistemic break as Michel Foucault would have it. In effect, multiple discourses continue to operate within modernity. Both in El Shakry and Pinto's works there is a rigorous deconstruction of the epistemological formations that lend themselves to hegemonic structures and models of reading especially psychoanalysis. In their works, the Freudian subject is engendered through the nafs of Ibn ‘Arabi and that of Shakuntala from the Mahabharata.Psychoanalysis as El Shakry and elsewhere Moneera al-Ghadeer6 argue is already in dialogue with the Arab-Islamic tradition, from Lacan's turn to Ibn ‘Arabi in his first seminar, to Freud's melancholia that could be traced to Avicenna's Canon on Medicine. This comparative trajectory adopted by El Shakry as well as by scholars such as Sahar Amer,7 Yoav Di-Capua,8 and others traces encounters and conversations that lead us to rethink what theory means. This is the kind of work I did in my reading of Arab modernity as a somatic condition, bringing al-Tahtawi and Walter Benjamin in conversation, reading al-Tahtawi through Benjamin and Benjamin through al-Tahtawi. This reading revealed that the modern could also be traced to a café in Marseilles, some thirty years before Charles Baudelaire's “À une passante,” wherein an Egyptian Imam turns to poetry as a repoussoir as he experiences fragmentation.9 Decolonizing psychoanalysis or theory more generally doesn't mean to extract or remove it in a futile quest for cultural or literary authenticity, but rather to take it on a journey that makes it lose itself, misrecognize itself, in the double meaning of the term. The comparative framework in El Shakry proliferates with critical associations. This proliferation makes connections when least expected and enables the deconstructive work to become truly generative, truly decolonial. The aim is to wonder, at the end, are we in Freud or in Ibn ‘Arabi?This comparative framework that can never reduce a complex and multifaceted relation between Arab-Islamic and European traditions allows us to rethink the question of modernity. The history of the subject and its trials and collapses at the intersection of literature and politics, East and West, the classical and the modern, is present in El Shakry's and Pinto's works as well. Modernity in its Western constellation involving the subject, the novel, and the nation-state to name a few is not produced in Europe and then imported to the global South but rather emerges in between, read from the perspective of a Sudanese village and its prodigal son who has returned after a long trip.10 To engage with this legacy is to look at selfhood and its development by examining the narratives and fictions of subjectivity and the genres to which these fictions give rise.More broadly, El Shakry's and Pinto's works raise the question of theory and of its application or histories beyond the Western context. Theory has been used or applied to the non-Western object—and to the object, period—be it a literary work or a cultural context or a time period. Theory has also been understood as a hegemonic structure that neutralizes or at least permanently reshapes in its own image works that are outside of its context. Few are those critics who are able to activate the kinds of dialogue that truly intervene in theoretical genealogies, excavating connections and stakes that reverberate beyond the particular trajectories with which theory is associated in its Euro-American context. This is the work that El Shakry, Pinto, and others do. It is meant to expose, upend, and imagine new intellectual trajectories and reading practices. Specifically, these practices deconstruct and decolonize epistemological formations not by extracting the foreign and framing its presence as a hegemonizing structure from psychology to madness to sexuality, but rather by initiating dialogues and identifying new critical trajectories. More important, as these practices meander and associate, they show vulnerability, which gives Freud's attempt at vulnerability in Interpretation of Dreams a new meaning. At a time when calls for purity in all forms unleash a violent and utopian cribble that seeks to split and isolate, El Shakry's and Pinto's works lead the way toward rigorous intellectual projects and political interventions.

Despite the efforts made by governments and international organizations such as public health groups: (CDC) and the World Health Organization (WHO), and the efforts of NGOs to combat and monitor the pandemic Covid-19, through what they allow National laws and international conventions, however, declaring emergencies based on an outbreak of the Coronavirus should not be used as a basis for targeting specific groups, minorities or individuals, nor should they serve as a cover for repressive action under the guise of protecting health, or be used to violate human rights, as a result of A reached reports regarding the imposition of restrictions on human rights during the pandemic Covid-19. How to Cite this Article Pubmed Style Ouarda Belkacem Layachi. Protection of Human Rights During the Covid-19 Pandemic SRP. 2020; 11(6): 1332-1338. doi:10.31838/srp.2020.6.194 Web Style Ouarda Belkacem Layachi. Protection of Human Rights During the Covid-19 Pandemic http://www.sysrevpharm.org/?mno=138033 [Access: March 29, 2021]. doi:10.31838/srp.2020.6.194 AMA (American Medical Association) Style Ouarda Belkacem Layachi. Protection of Human Rights During the Covid-19 Pandemic SRP. 2020; 11(6): 1332-1338. doi:10.31838/srp.2020.6.194 Vancouver/ICMJE Style Ouarda Belkacem Layachi. Protection of Human Rights During the Covid-19 Pandemic SRP. (2020), [cited March 29, 2021]; 11(6): 1332-1338. doi:10.31838/srp.2020.6.194 Harvard Style Ouarda Belkacem Layachi (2020) Protection of Human Rights During the Covid-19 Pandemic SRP, 11 (6), 1332-1338. doi:10.31838/srp.2020.6.194 Turabian Style Ouarda Belkacem Layachi. 2020. Protection of Human Rights During the Covid-19 Pandemic Systematic Reviews in Pharmacy, 11 (6), 1332-1338. doi:10.31838/srp.2020.6.194 Chicago Style Ouarda Belkacem Layachi. International Protection of Human Rights During the Covid-19 Pandemic Fight. Systematic Reviews in Pharmacy 11 (2020), 1332-1338. doi:10.31838/srp.2020.6.194 MLA (The Modern Language Association) Style Ouarda Belkacem Layachi. International Protection of Human Rights During the Covid-19 Pandemic Fight. Systematic Reviews in Pharmacy 11.6 (2020), 1332-1338. Print. doi:10.31838/srp.2020.6.194 APA (American Psychological Association) Style Ouarda Belkacem Layachi (2020) Protection of Human Rights During the Covid-19 Pandemic Systematic Reviews in Pharmacy, 11 (6), 1332-1338. doi:10.31838/srp.2020.6.194

With the Covid-19 pandemic, students must learn to adapt. The application of e-learning is a form of learning adjustment in the midst of the Covid-19 pandemic. This learning is aimed at students' interest in learning and motivation to learn. To achieve this quality, students must of course have a lecturer role in learning, one of which is the use of appropriate and fun learning strategies, namely Google meet. Based on this statement, this study aims to examine and determine the effect of online learning "google meet" on student interest in learning and motivation to learn. This research is an associative research that uses a quantitative approach. This research was conducted at Unindra in April – May 2021. The research population was Unindra's economic education students. The sample used the non-probability section with purposive sampling technique which obtained 179 students as participants. The source of the data used in this research is the primary data source which is obtained directly. Data collection techniques using a questionnaire. The data analysis technique used regression test and hypothesis testing with the help of SPSS 24.0 program. for windows. The results of the study revealed that there was an effect of online learning "google meet" on student learning interest and there was an effect of online learning "google meet" on student learning motivation.

Purpose: The purpose of this article is to analyze some of the most significant ethical and human rights impacts of the COVID-19 pandemic. The analysis aims to demonstrate the failures of many political decision that lead to restriction and limitation of human rights. Design/methodology/approach: We analyze various documents, reports and news articles that provide essential information about the different governmental restrictions that may lead to controversial human rights issues. We also use some philosophical texts to support our theoretical basis for the defence of human rights. Overall, we aim to find some of the groups that were vulnerable during COVID-19 pandemic and describe some of the human rights concerns and ethical issues. Social implications: We hope that our article will impact political regulations and restrictions that can have severe human rights implications. We also hope to inspire citizens, scientists and politicians to uphold and protect human rights and dignity during COVID-19 pandemic. Findings: In our article, we have found that many countries had problems with creating rules, restriction and regulations that are upholding and protecting human rights or did not have ethical implications. We have also found that many vulnerable groups were disadvantaged because regulations did not take into account their precarious position. Originality/value: We have analyzed the ongoing ethical and human rights problems with the COVID-19 pandemic because we believe that they present some of the most fundamental challenges to our society. Our analysis tries to demonstrate some of the most fundamental human rights issues and proposes to address these issues to avoid any future failures.

This study discusses the analysis of the effectiveness of online learning media for the students during the covid-19 pandemic. This research is to know the effectiveness of online media for the students during the covid 19 pandemic. The method used is quantitative descriptive research with a total sampling of students of Stikes St. Elisabeth Semarang during the online learning process by giving questionnaires related to online learning media during the covid-19 period. The results obtained that most of the students at Stikes St. Elisabeth often uses Google Meet (GM) learning media and likes online learning through Google Meet (GM). The most frequently used feature of GM is the presentation form. The conclusion is that GM is an effective and efficient learning media during the covid-19 pandemic.

ENWEndNote BIBJabRef, Mendeley RISPapers, Reference Manager, RefWorks, Zotero AMA Trybusz A. Closing remarks from Calisia Conference sessions: (1) Family healthcare in Poland, Israel, Mozambique, and Ukraine, (2) COVID-19 pandemic, and (3) Human rights in time of armed conflicts. Journal of Health Inequalities. 2022. doi:10.5114/jhi.2021.112343. APA Trybusz, A. (2022). Closing remarks from Calisia Conference sessions: (1) Family healthcare in Poland, Israel, Mozambique, and Ukraine, (2) COVID-19 pandemic, and (3) Human rights in time of armed conflicts. Journal of Health Inequalities. https://doi.org/10.5114/jhi.2021.112343 Chicago Trybusz, Andrzej. 2022. "Closing remarks from Calisia Conference sessions: (1) Family healthcare in Poland, Israel, Mozambique, and Ukraine, (2) COVID-19 pandemic, and (3) Human rights in time of armed conflicts". Journal of Health Inequalities. doi:10.5114/jhi.2021.112343. Harvard Trybusz, A. (2022). Closing remarks from Calisia Conference sessions: (1) Family healthcare in Poland, Israel, Mozambique, and Ukraine, (2) COVID-19 pandemic, and (3) Human rights in time of armed conflicts. Journal of Health Inequalities. https://doi.org/10.5114/jhi.2021.112343 MLA Trybusz, Andrzej. "Closing remarks from Calisia Conference sessions: (1) Family healthcare in Poland, Israel, Mozambique, and Ukraine, (2) COVID-19 pandemic, and (3) Human rights in time of armed conflicts." Journal of Health Inequalities, 2022. doi:10.5114/jhi.2021.112343. Vancouver Trybusz A. Closing remarks from Calisia Conference sessions: (1) Family healthcare in Poland, Israel, Mozambique, and Ukraine, (2) COVID-19 pandemic, and (3) Human rights in time of armed conflicts. Journal of Health Inequalities. 2022. doi:10.5114/jhi.2021.112343.

PurposeThe purpose of this paper is to explore the most prominent human rights violations during the COVID-19 pandemic in accordance with international human rights law.Design/methodology/approachThrough doctrinal and legal study and content analysis, this paper analyses the important relevant legal provisions under International human rights law and applies these provisions to the reality of managing the COVID-19 crisis to identify the most prominent human rights violations during the COVID-19 outbreak. This research paper considered as a review paper in that it provides a review of the most prominent measures taken during the COVID-19 crisis, which constitutes violations of international human rights law.FindingsIt is concluded that some measures that have been taken by countries to confront the COVID-19 pandemic have constituted violations of human rights and did not comply with the legal conditions to restrict human rights. Indeed, the COVID-19 pandemic has shown the ugly fractures in health-care systems, health inequities, racism and discrimination, Undermining the right to freedom of expression and the right to access information, gross negligence in protecting detainees from COVID-19 infection, all of these constitute clear violations of the principles of international human rights law.Research limitations/implicationsThe spread of COVID-19 has not stopped, and its effects still continue, including human rights violations. Therefore, this paper cannot enumerate all human rights violations that occur during the spread of COVID-19.Practical implicationsBased on the results in this paper, governments need to be more prepared to face any health crisis at all levels including health care, which would reduce human rights violations.Social implicationsThis research paper reflects positively on the social reality, as the adoption of its recommendations leads to the provision of adequate health care to all members of society in accordance with the principles of human rights, granting them the right to access information, protecting their right to freedom of expression, reducing the phenomenon of racism and discrimination and providing adequate health care to all detainees.Originality/valueThis paper studies an up-to-date topic that we are still living and seeing its effects. The benefit of this paper is to provide recommendations that protect human rights during the COVID-19 pandemic.

Reading in Uncertain Times