"Do you all think that because of this [COVID-19] pandemic, we become more tu te (kind/ supportive/ caring) to ourselves and others :) This group is like a khu tap the online (an online communal apartment). We are tolerant and loving towards one another."
The text is the vignette of the 'Vietnamese digital neighborhood' project, contextualizing how praxis of care operates within the Vietnamese community.
As elaborated in 'conceptualization', 'Vietnamese digital neighborhood' embodies qualities of mutual care and support, aligning with the spirit of two proverbs - tinh thuong men thuong (mutual care - my translation) and tuong than tuong ai (care and love - my translation.) In the context of COVID-19 and geographical changes, emphasis on ethics of care, which ...
"embraces the irreducible interdependency and relational vulnerability of our existence, thus reaching beyond the fantasy of autonomous subjects surfing alone in the networks" (Nguyen-Thu 2021, 3; see also Tronto 1998) ... has more substantial weight than ever.
Moreover, the pandemic lockdown measurements created essential conditions which shape the group's modes of togetherness since Messenger is the sole reliance for communication. As a result, care is mainly performed digitally.
Thus, I coin the values of tinh thuong men thuong or tuong than tuong ai manifesting via digital platforms as forms of 'digital care.' Related activities include holding space for laments, nudging encouragement, exchanging information, or staying open for mutual support via Facebook and Messenger.
digital care
In particular, I will elaborate on how digital care manifests through the group's capacity to holding space for casual complaints. As COVID-19 circumscribes everyone's London experience, the group chat continuously provides a safe space to discharge unpleasant emotions.
For instance, Tien often talked about the prolonged online learning experience. Most of her study has been conducted in Zoom. The constant sitting and staring at the laptop screen frustrated her, affecting the ability to concentrate.
Tien once texted the group chat (figure 4): "Today I learn about [a lecture on] torture... sometimes, I think that [learning through] Zoom is a form of mild torture," and received two 'empathetic' laughing emoji reactions. Schoolwork is a common lamenting topic. Usually, such complaints include the words count in the essays one had to write, the heavy workloads, or the irritation with online learning.
Reacting with emojis in a text bar is one typical practice to signify that someone acknowledges or shows care. After a get-away trip to Brighton, Huyen randomly said she wanted to cry (figure 5). Nga extended her concern, asking what happened. Huyen did not know, adding a Yahoo laughing emoji of ':))).' In the morning, she woke up and felt disconcerted with life. Nga teased Huyen of her grandma-like response. Other group members empathized with Huyen, sharing that they had similar psychological experiences before. Huyen wrote: "Yes, sometimes I am also in such [perplexing] mental state *smile with a tear emoji* I will forget this by the afternoon :))) but I want to share with you all so that you don't think I just 'hihihaha' (be jolly) my whole life =))))". Her last comment received two laughing and one heart emojis.
Additionally, An shared her sleeping disorder with the group, saying that she often watched movies until 5 am. She also talked about feeling increasingly distressed since coming to London. An had calls with Van via Facebook to talk about those experiences. Instances like so reveal the capacity to holding space for unpleasant emotions of the group chat. When being asked, students agree that group members are relatively supportive.
The group chat is a place you can ask for help. (Van)
Regarding other practices of digital care, nudging encouragement can be shown through reacting heart emoji to one's achievements like acquiring a (High) Distinction grade on an assignment or complimenting on others' photos updated on Facebook; exchanging information through sharing website links of health and beauty products; and staying open for support through random deeds of asking to help buy food for gatherings or teaching how to format citation protocols. Even though the ethnographic data has plenty more examples, I now transition to praxis on analog care since this form is also imperative in cultivating a sense of togetherness.
Everyone accommodates one another very well. (Tien)
analog care
Even though most interactions happen via digital space, participants desire to meet in person whenever possible. Sometimes, some forms of digital care must be conducted first for an event of getting together in real life.
Before a gathering, students might ask for help with groceries, e.g., in Longdan - the largest Vietnamese food importer in the UK (staying open for support). In one party, interlocutors took the COVID-19 test (see figure 6) and showed pictures of results so that everyone felt safe (exchanging information).
In another meet-up, students did mani-pedi together (see figure 7) ...
... or cut the long hair (see video). All the videos were recorded via Zoom, Microsoft Teams, or shot by participants.
Another occurrence was when Nga came to Huyen's house for days because Nga just broke up with her partner and wanted to feel less lonely during Christmas.
Even though we are all female, and there are gender stereotypes that female group dynamics are complicated [because of nitpicking or gossiping], this group is harmonious. There is no hierarchy. People treat one another as friends. Maybe because we are all independent and mature. (An)
bibliographies
Nguyen-Thu, Giang. 2021. “Hectic Slowness: Digital Temporalities of Precarious Care from a Global South Perspective.” Feminist Media Studies, May, 1–15. https://doi.org/10.1080/14680777.2021.1921825.
Tronto, Joan C. "An Ethic of Care." Generations: Journal of the American Society on Aging 22, no. 3 (1998): 15-20. Accessed May 26, 2021. http://www.jstor.org/stable/44875693.