{"id":4421,"date":"2020-05-12T11:00:49","date_gmt":"2020-05-12T09:00:49","guid":{"rendered":"https:\/\/boasblogs.org\/?post_type=witnessingcorona&#038;p=4421"},"modified":"2020-05-07T11:24:10","modified_gmt":"2020-05-07T09:24:10","slug":"paris-a-deserted-quiet-city","status":"publish","type":"witnessingcorona","link":"https:\/\/boasblogs.org\/de\/witnessingcorona\/paris-a-deserted-quiet-city\/","title":{"rendered":"Paris, a Deserted &#8211; Quiet City?"},"content":{"rendered":"\n<style>\n\t.dkpdf-download-icon { height: 1.5rem; }\n<\/style>\n\n\n\n\t<div class=\"dkpdf-button-container\" style=\" text-align:right \">\n\n\t\t<a class=\"dkpdf-button\" href=\"\/de\/wp-json\/wp\/v2\/witnessingcorona\/4421?pdf=4421\" target=\"_blank\">\n\t\t\t<img src='\/wp-content\/themes\/boasblogs\/dkpdf\/download_red.svg' class=dkpdf-download-icon'\/>\n\t\t<\/a>\n\t\n\t\t<!-- <a class=\"dkpdf-button\" href=\"\/de\/wp-json\/wp\/v2\/witnessingcorona\/4421?pdf=4421\" target=\"_blank\"><span class=\"dkpdf-button-icon\"><i class=\"fa fa-file-pdf-o\"><\/i><\/span> Download PDF<\/a> &rarr; -->\n\n\t<\/div>\n\n<p>The Covid-19 epidemic has changed everyday life in Paris dramatically. More so, during the last month since the government announced that France entered the 3<sup>rd<\/sup> phase of the epidemic (defined as \u201csporadic cases or small clusters of disease in humans. Human-to-human transmission, if any, is insufficient to cause community-level outbreaks\u201d) (<a href=\"https:\/\/www.webmd.com\/cold-and-flu\/what-are-epidemics-pandemics-outbreaks\">Pandemics\u00a0<\/a>WebMD Medical Reference 2020: 1) on 14 March 2020. Supermarkets, pharmacies, banks, press outlets and essential public services remain closed until further notice and all citizens are required to fill in \u2018a statement of responsibility\u2019 stating the reason why they need to leave the house. How do citizens react to this unexpected and unusual \u2018violation\u2019 of their everyday life which they consider as an ordinary reality?<\/p>\n<figure><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-4422\" src=\"https:\/\/boasblogs.org\/wp-content\/uploads\/2020\/05\/image_1.jpg\" alt=\"\" width=\"540\" height=\"720\" \/><figcaption>\n<p style=\"font-size: 80%; line-height: 125%;\"><em>Image 1: Place de l\u2019Institut, Quai de Conti, 6th arrondissement, this photo is personally taken on 01 April 2020. <\/em><\/p>\n<\/figcaption><\/figure>\n<p>Indeed, preparing for an epidemic had surely never crossed anyone\u2019s mind, yet the implementation of national plans \u2013 urging people to stay at home and imposing travel bans \u2013 suddenly turned the tables on the population, both psychologically and socially. All of a sudden, this epidemical surveillance came to affect nations on a global scale, generating a sense of helplessness and fear. This reaction affects all people, everyone dealing with this emotional impact differently. Some coping better than others depending on their psychological and emotional vulnerability. What will be the impact on social solidarity in a period of general crisis? How can we tackle <em>solitarity<\/em>? Apparently, in times of hardship, human beings are known to transcend hardship, privation, and tribulation, yet a conflict between individual happiness and moral obligation seems to emerge. Albert Camus\u2019 \u201cThe plague\u201d (1991), an illustration of this metaphysical issue, depicts how both individuals and community expose their vulnerability where, in times of crisis, all facets of extraordinary social behavior become apparent whether it be discrimination, antagonism or self-interest.<\/p>\n<p>As a Greek student in Paris, I have the advantage of witnessing with my own eyes what is happening here, since I have chosen to continue my MA studies in Anthropology-Ethnology. I have thus noticed that in recent days there have been intense discussions in social media about people belonging to vulnerable groups (homeless, migrants, refugees, people in nursing houses, etc.) and the protection policy that will follow as well as more general references to social solidarity. As I was about to walk out of my apartment, I was struggling with the idea of what I would encounter beyond the door. While I was hoping to find things unchanged, I looked around: things have changed\u2026 I witnessed it in the eyes of passers-by that I used to greet. I had this eerie feeling I was about to embark into a \u2018new reality\u2019 of people enacting the social distancing policy. What, then, are we to expect from now on? Will this world see humanity change its stance? How will this whole ordeal shape the empirical sciences? Will it define a new community? Reflecting upon what I have been taught so far in my fruitful years at the university, here is my anthropological perspective of what I witness in my quarter\u2026<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>First reactions<\/strong><\/p>\n<p><strong>\u2018Solitarity\u2019 versus \u2018solidarity\u2019<\/strong><\/p>\n<p>At first, people continued to live their normal lives ignoring instructions to gather outdoors in public spaces in quarters like <em>Saint-Andr\u00e9-des-Arts<\/em> or <em>Saint-Germain-des-Pr\u00e9s<\/em> as well as indoors in restaurants, bars, using public transportation without required protection. I asked some of them why they were not protecting themselves. \u201cWe will continue our lives as usual,\u201d they responded. \u201cAfter all, it is Saturday, we want to hang out with our friends. No one wants to be alone on a Saturday night.\u201d<\/p>\n<figure><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-4424\" src=\"https:\/\/boasblogs.org\/wp-content\/uploads\/2020\/05\/image_2.jpg\" alt=\"\" width=\"528\" height=\"720\" \/><figcaption>\n<p style=\"font-size: 80%; line-height: 125%;\"><em>Image 2: An announcement at a well-known caf\u00e9 of Latin Quarter: \u201cFollowing the coronavirus crisis in line with governmental decisions caf\u00e9 &amp; restaurants are closed. See you very soon\u201d It was taken by me on 01 April 2020 <\/em><\/p>\n<\/figcaption><\/figure>\n<p>But is this <em>solitarity<\/em> a real issue becoming obvious or is it fictitious? This question arises from various dimensions of social experiences shaped by religious expectations, educational and cultural inheritances affecting our larger social interactions. In hardship and oppression, one factor that seems related to individual differences in reactions under such circumstances, is repression of any prosocial behavior. This is part of an individual\u2019s defense mechanism, as a factor of psychological well-being when coping with challenging life situations as opposed to the usual norms of collaborative empathetic behavior crucial to social cohesion. <em>Solitarity<\/em> is linked to the biological survival of the individual in a profound crisis. According to the Hobbesian political theory in the absence of any social contract, everyone has the right to everything where individuals tend to revert to a state of nature linked to fear. As such, a person must do what he\/she believes best preserves his\/her life. This elicits a need for adaptation to a new reality and converts to social distancing where the individual solely evolves around his own self-interest. Could Covid-19 actually encourage social distancing and other forms of deviance when all this blows over? A compelling argument would be to say, \u201ccollective efficacy\u201d (Inderbitzin &amp; Bates &amp; Gainey 2017) that is, \u201cthe ability to recognize common goals of a safe environment, would be a necessary condition for social cohesion\u201d. It could go either way\u2026 it remains to be seen\u2026<\/p>\n<p>In modern societies, increasing loneliness has become an especially important social phenomenon. While interactions between individuals are constant, many people feel a painful feeling of isolation. Many feel lonely while they are with other people \u201cunder the same roof\u201d (Ben-Ze&#8217;ev 2014). <em>\u201cThe most prominent feeling in life was the feeling of loneliness, even when, or especially when, I was with another person&#8220;<\/em>\u00a0(Ben-Ze&#8216; ev &amp; Goussinsky 2008). <em>Loneliness<\/em> under such conditions \u201cis an emotional hindrance because it has been imposed and despite someone having created intimate even sharing the same environment\u201d and feeling a sense of belonging, \u201ccertain relationships bring loneliness\u201d (Cacioppo &amp; Patrick 2008). <em>Loneliness <\/em>has nothing to do with \u201cbeing alone\u201d. Being alone is by choice, a desired solitude. <em>Loneliness<\/em>, on the other hand, is fatiguing, it is debilitating and leads to maladies, such as depression and even suicidal tendencies. The kind of loneliness, people seem to be experiencing now is the \u201cno time for me\u201d, where everyone is busy with their own issues, their own well-being and consequently, relationships enter into a new phase. Thus, the social scene changes absorbed by the \u2018every man for himself\u2019 involving individualism in periods of panic or emergencies (Rokach &amp; Sharma 1996: 827). In order to achieve the desired aim, empathy is essentially what keeps together a somewhat civilized society. Yet, what lies behind this altruistic theory, is how to reinforce such practices to a whole community. Is it a matter of simple communication or something deeper?<\/p>\n<p>\u201cSocial solitude\u201d in contrast to \u201csolidarity,\u201d according to the philosopher Martin Buber, \u201cis the self-estranged person who has no contact, neither with himself nor with other people\u201d (Friedman 1986: 97). <em>Solitarity<\/em> is a painful relational experience, in which the person\u2019s contact with oneself and the environment is absent. The person feels alone, isolated, detached from him- or herself and others. Loneliness is often silent and accompanied by helplessness, lack of hope for building relationships, futility, shame or even a deep sense of personal nonexistence. So, I wonder, if, perhaps, several population groups, who were already marginalized or socially stigmatized either by their physical disability or homeless status, have now been completely socially isolated by governmental law\u2026 These people are \u201con the sidelines\u201d, but now that there is a need for mandatory isolation precautions, because of the epidemic, how would people react?\u00a0 How can people who are already accustomed to a solitary living because of social marginalization, be isolated because of a virus situation?<\/p>\n<p>Marginalization delineates social groups living in peripheral and adverse situations. However, in the changing context the process of marginalization has acquired several new dimensions besides the redefining of old ones in the emerging contexts. The long review by Martine Xiberras (1993) of the sociological literature defines that exclusion is a result of a general breakdown of social and symbolic bonds, such as economic bonds. This sentiment of an existential threat is what leads to strife as well as marginalization where \u201cthe ethos of responsibility which calls for social connectedness,\u201d (Sofroniou 2020) is eradicated.<\/p>\n<p>According to\u00a0<a href=\"https:\/\/en.wikipedia.org\/wiki\/%C3%89mile_Durkheim\">\u00c9mile Durkheim<\/a>, on the other hand, social facts, such as <em>solidarity<\/em>, are very important and ought to be studied seriously. Durkheim describes social solidarity \u201cas the belief systems and institutions which play a vital part in giving societies \u201ccoherence and meaning\u201d in the way we relate to each other\u201d (Durkheim 1897: 208-209). He was also fascinated at how society was changing and transforming by creating new social situations \u201csocial conditions.\u201d Durkheim illustrated how things that were important to a society and glued everything together such as values, morals and customs were changing over time and to him this played a part in his conclusions on the rates of people who could not adapt to the changed conditions (Giddens 1997: 77). He distinguished two types of society: the most primitive was characterized by \u201cmechanical solidarity,\u201d while the most modern by \u201corganic solidarity\u201d (Coser 1971:30). Durkheim\u2019s broader theoretical assumptions concerns evaluate how functional integration is organized by an organic solidarity- solidifying social bonds, yet in today\u2019s marker driven society emphasizing individualism, this traditional pattern of social embeddedness changes. Collective consciousness shifts because our conditions of existence have changed. Instinct always has more compelling force than reason \u201cbecause it becomes more rational, the collective conscience becomes less imperative and for this reason, it wields less restraint over the free development of individual varieties\u201d (Durkheim 1893: 149). This feeling \u2013 allegorically \u2013 is not unique to today\u2019s epidemic crisis, as enforced solitude is opposed to voluntary solitude which creates an unpleasant distance within the context of one\u2019s relationship, maybe because we are unwilling to share our vulnerability. Thus, we start drifting in different directions. Just then, when you become self-aware of the situation, you endure the lockdown on your own (Bergmann &amp; Hippler 2017).<\/p>\n<p>In trying to explain how social ties influence health and social behavior, Mary Bassett, MD, MPH, director of the Fran\u00e7ois-Xavier Bagnoud (FXB), Center for Health and Human Rights at Harvard University, claims that epidemics are both biological and social (Bassett 2020). Therefore, epidemics reveal fissures within society. As a casual observer myself, I am left with the impression that people are disconnected by harboring modern man intellectual hubris, in which, contrary to Durkheim\u2019s ideal type of society, cohesion is largely the result of resemblances. Even so the challenges and difficulties that may inhere in relationships, may deepen in that, the virus becomes deadlier as it creates \u201ca self-reinforcing cycle that could have consequences for years to come\u201d (The New York Times Fisher &amp; Bubola March 16, 2020).<\/p>\n<p>&nbsp;<\/p>\n<figure><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-4426\" src=\"https:\/\/boasblogs.org\/wp-content\/uploads\/2020\/05\/image_3.jpg\" alt=\"\" width=\"352\" height=\"480\" \/><figcaption>\n<p style=\"font-size: 80%; line-height: 125%;\"><em>Image 3: Place de l&#8217;H\u00f4tel-de-Ville (City Hall) in Paris, France, is the building housing the city&#8217;s local administration in the 4th arrondissement. It was taken by me on 20 April 2020 <\/em><\/p>\n<\/figcaption><\/figure>\n<p><strong>As the crisis deepens <\/strong><\/p>\n<p>With the pandemic proceeding, I noticed a general change in the behavior of people. They have become more irritable. One day, in the subway, for example, a man approached a woman closer than the arbitrary distance according to public restrictions and guidelines for protection and she immediately punched him, shouting and cursing. He fought back by hitting her. So how does an epidemic change people&#8217;s need for communication, dialogue, and exchange of views? Suddenly there is a veil of distance, an obstacle between people bestowing isolation, anonymity, the idiom of seclusion. Any breach of this distance \u2013 veil, is a breach of personal space and automatically leads to violent reactions in some cases.<\/p>\n<p>It is well known that an outbreak of violent behavior is no uncommon phenomenon in times of socio-economic crises. <em>\u201cDuring the epidemic, (\u2026) our conflicts just grew bigger and bigger and more and more frequent, everything was exposed\u201d <\/em>(The New York Times Taub April 6, 2020). Thus, at a later point, as I was going to the supermarket on the boulevard of Saint Michel, I was struck by a man shouting and beating up another man, a homeless person. When I asked what happened, he replied that the homeless man had been following him from his house to the supermarket until he finished his shopping. He then jumped on him trying to steal the shopping bags full of food. None of those present at the supermarket reacted at all. Are we witnessing here an example of the failure of social solidarity? I wondered. How is solidarity defined or redefined given the present crisis?<\/p>\n<p>The question ran through my mind over and over again, as I walked back home, another incident revealed emerging forms of violence in everyday life. Opening the door of the old five-story apartment-building where I live, I faced a homeless man who had sneaked in with all his belongings. As days went by, the words of another homeless man echoed in my ears when I asked him why he does not ask for help from the state: <em>\u201cI don&#8217;t want anything from the government. They let me down. It is because of them that I am on the street. All I want is kind help from my fellow human beings. I&#8217;d rather die than ask for governmental aid because it&#8217;s a sure death\u201d.<\/em><\/p>\n<figure><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-4428\" src=\"https:\/\/boasblogs.org\/wp-content\/uploads\/2020\/05\/image_4.jpg\" alt=\"\" width=\"350\" height=\"418\" \/><figcaption>\n<p style=\"font-size: 80%; line-height: 125%;\"><em>Image 4 In the building where I live, this personal message is on the wall: \u201cCourage, mankind will find the solution.\u201d It was taken by me on 01 April 2020 <\/em><\/p>\n<\/figcaption><\/figure>\n<p><em>\u00a0<\/em>At a time of crisis, such as the current global health crisis, I wonder what is the general impact on the inhabitants of cities? Most are inside their houses due to the government&#8217;s restraints. In Paris, the apartments are about 20-30 sqm and in the area of the Latin Quarter they are even smaller. How long will people be able to stay inside? How long will they be optimistic without being able to interact with other people? Can those who do not have a kitchen or a bathroom in their house cover the needs of food and subsistence? What happens with those who must share common areas? In Paris, because housing is scarce, it is not uncommon to find communal areas and shared facilities, which often may lack basic kitchen facilities, and many have to even share a bathroom.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>A positive power-giving event <\/strong><\/p>\n<p>A joyous event and perhaps a new habit that everyone expects in the day is the symbolic applause at 8 p.m. All the residents come out to the windows clapping, making noises and cheering \u201cbravo,\u201d as a unifying symbol. \u201cWell done\u201d showing appreciation to those who work amidst the difficult conditions, \u201cwell done\u201d to doctors and other medical staff who save lives, but also an important \u201cwell done\u201d to themselves and their neighbors who have managed to stay healthy. This is something that proves that there is still hope. It is the applause that acknowledges life against death. I noticed this, as a few days ago when I hesitated to open the window to join in on the applause myself. But when I finally decided to go to the window, I saw the neighbor across the street smiling, looking at me, with great relief, shouting \u201cwell done girl.\u201d At that moment, no matter how bad you feel, no matter how lonely you get, your attitude, your frame of mind and spirit changes and you gain strength. This is the moment of dialogue and interaction with other . \u201cYou can live alone without being lonely, and you can be lonely without living alone, but the two are closely tied together, which makes lookdowns, sheltering in place, that much harder to bear\u201d (Lepore 2020).<\/p>\n<p>Written on 30 April<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Artemis Skrepeti<\/strong> is currently a graduate student in M.A. studies Anthropology-Ethnology in the Faculty of Human and Social Sciences at the University of Descartes (Sorbonne, Paris 5). She specializes in Kinship Anthropology.<\/p>\n<p>Contact: <a href=\"mailto:artskrepeti@yahoo.com\">artskrepeti@yahoo.com<\/a><\/p>\n<hr \/>\n<p><strong>References<\/strong><\/p>\n<div style=\"text-indent: -2em; padding-left: 2em;\">\n<p>Bassett, Mary, T. 2020. Association of American Medical College. In <em>The new coronavirus affects us all. But some groups may suffer more. <\/em>by Weiner, Stacy<em>. <\/em><a href=\"https:\/\/www.aamc.org\/news-insights\/new-coronavirus-affects-us-all-some-groups-may-suffer-more\">https:\/\/www.aamc.org\/news-insights\/new-coronavirus-affects-us-all-some-groups-may-suffer-more<\/a> Last access: 27\/04\/2020.<\/p>\n<p>Ben-Ze&#8217;ev, Aaron. 2014. Loneliness. Living Apart Together. What is so painful in romantic loneliness?<a href=\"https:\/\/www.psychologytoday.com\/us\/blog\/in-the-name-love\/201408\/living-apart-together\">https:\/\/www.psychologytoday.com\/us\/blog\/in-the-name-love\/201408\/living-apart-together<\/a><u>. <\/u>Last access: 30\/04\/2020.<\/p>\n<p>Ben-Ze&#8217;ev, Aaron &amp; Goussinsky, R. 2008. In the name of love: Romantic Ideology and its victims. Oxford: Oxford University Press.<\/p>\n<p>Bergmann, Ina &amp; Hippler Stefan. 2017. Cultures of Solitude. Loneliness, Limitation, Liberation. Berlin: Peter Lang GmbH. Internationaler Verlag der Wissenschaften.<\/p>\n<p>Cacioppo, John T. &amp; William Patrick. 2008. Loneliness: human nature and the need for social connection. New York: W.W. Norton &amp; Co.<\/p>\n<p>Camus, Albert, 1913-1960. 1991. The plague. New York :Vintage Books<\/p>\n<p>Coser, Lewis. A. 1971. Masters of Sociological Thought: Ideas of Historical and Social Context. New York: Harcourt Brace Jovanovich.<\/p>\n<p>Durkheim, Emile. 1893, 1978. De la division du travail social. Paris\u00a0: Presses Universitaires de France.<\/p>\n<p>Durkheim, Emile. 1897. Suicide, a study in sociology. J. A. Spaulding, &amp; G. Simpson, London: Routledge.<\/p>\n<p>Fisher, Max &amp; Bubola, Emma. March 16, 2020. As Coronavirus Deepens Inequality, Inequality Worsens Its Spread. In New York Times. \u00a0<a href=\"https:\/\/www.nytimes.com\/2020\/03\/15\/world\/europe\/coronavirus-inequality.html\">https:\/\/www.nytimes.com\/2020\/03\/15\/world\/europe\/coronavirus-inequality.html<\/a> Last access: 27\/04\/2020.<\/p>\n<p>Friedman, Maurice. 1986.\u00a0Martin Buber and the eternal. New York: Human Sciences Press.<\/p>\n<p>Giddens. Anthony. 1978, 1997. Durkheim. Fontana Press. Modern Masters.<\/p>\n<p>Inderbitzin, Michelle L. &amp; Bates, Kristin A. &amp; Gainey, Randy R. 2017. Deviance and Social Control: A Sociological Perspective 2nd Edition. Sage Publications, Inc<\/p>\n<p>Lepore, Jill. 2020. The History of Loneliness. Until a century or so ago, almost no one lived alone; now many endure shutdowns and lockdowns on their own. How did modern life get so lonely? <a href=\"https:\/\/www.newyorker.com\/magazine\/2020\/04\/06\/the-history-of-loneliness\/amp?fbclid=IwAR2GFolnYOPZbnU-KeGc2Z12JXP21OyweUQQ8IOHTLo6cyrhKcER_YkvX-E\">https:\/\/www.newyorker.com\/magazine\/2020\/04\/06\/the-history-of-loneliness\/amp?fbclid=IwAR2GFolnYOPZbnU-KeGc2Z12JXP21OyweUQQ8IOHTLo6cyrhKcER_YkvX-E<\/a> Last access: 24\/04\/2020.<\/p>\n<p>Lloyd, Sharon A. &amp; Sreedhar, Susanne (eds.). Spring 2019. <em>Hobbes\u2019s Moral and Political Philosophy<\/em>, The Stanford Encyclopedia of Philosophy.<\/p>\n<p><a href=\"https:\/\/www.webmd.com\/cold-and-flu\/what-are-epidemics-pandemics-outbreaks\">Pandemics\u00a0<\/a>WebMD Medical Reference. 2020. What are the phases of pandemics and what do they mean? <a href=\"https:\/\/www.webmd.com\/cold-and-flu\/qa\/what-are-the-phases-of-pandemics-and-what-do-they-mean?fbclid=IwAR1vJOs0woYDnYKHkB7AXRAqBnsUMTxlVJG7w3Xod9-yGH_ny0q5N0JpUtg\">https:\/\/www.webmd.com\/cold-and-flu\/qa\/what-are-the-phases-of-pandemics-and-what-do-they-mean?fbclid=IwAR1vJOs0woYDnYKHkB7AXRAqBnsUMTxlVJG7w3Xod9-yGH_ny0q5N0JpUtg<\/a> Last access: 20\/04\/2020.<\/p>\n<p>Rokach, Ami &amp; Sharma, Monika. 1996. The Loneliness Experience in a Cultural Context. Journal of Social Behavior &amp; Personality, Vol. 11. Issue 4.<\/p>\n<p>Sofroniou, Andreas. 2020. Ethos, Individual, Social, Cultural, Institutional. Lulu.com<\/p>\n<p>Taub, Amanda. April 6, 2020. A New Covid-19 Crisis: Domestic Abuse Rises Worldwide. In New York Times. <a href=\"https:\/\/www.nytimes.com\/2020\/04\/06\/world\/coronavirus-domestic-violence.html\">https:\/\/www.nytimes.com\/2020\/04\/06\/world\/coronavirus-domestic-violence.html<\/a>. Last access: 30\/04\/2020.<\/p>\n<p>Xiberras, Martine. 1993. Les theories de l&#8217;Exclusion. Paris. Meridiens. Klincksieck.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":7,"featured_media":0,"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"autor":[261],"class_list":["post-4421","witnessingcorona","type-witnessingcorona","status-publish","hentry","autor-artemis-skrepeti"],"acf":[],"_links":{"self":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/witnessingcorona\/4421","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/witnessingcorona"}],"about":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/types\/witnessingcorona"}],"author":[{"embeddable":true,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/users\/7"}],"version-history":[{"count":9,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/witnessingcorona\/4421\/revisions"}],"predecessor-version":[{"id":4447,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/witnessingcorona\/4421\/revisions\/4447"}],"wp:attachment":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/media?parent=4421"}],"wp:term":[{"taxonomy":"autor","embeddable":true,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/autor?post=4421"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}