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This paper focuses on four e-initiatives that were precipitated by the coronavirus outbreak in Italy. These experiences played a relevant role in developing multilevel solidarity (from the local to the global level) both online and offline. They are represented by the hashtags "#iorestoacasa" (I stay at home) and "#andràtuttobene" (everything will be alright), "performances on the balcony," "influencers' campaigns," and "altruism and e-parochialism." These experiences represent revealing examples essential to understand the benefits that a mediated form of solidarity can produce. This is particularly important given the challenges that solidarity faces due to the technological acceleration imposed by the pandemic, which is likely to influence social relationships even in the post-pandemic era. Four lessons can be learned from these expressions of e-solidarity related to the capacity of information and communication technologies to (1) promote unconditioned altruism; (2) fight "parochialism" when the same disadvantaged condition is shared; (3) their capacity to develop a multilevel sense of community by connecting the local experience to the global dimension; and (4) to mediate between institutional sources and people, and connect family members, friends, vulnerable people with neighbors, and the global community. This last point suggests that the pandemic has offered fertile ground for both mechanical and organic forms of solidarity to emerge. On the one hand, it created a collective conscience based on shared vulnerabilities and interdependence. On the other hand, it is based on individualization and diversity. Indeed, these examples of Durkheimian collective effervescence show the paradox of a form of collective individualized and mediated solidarity, which is typical of contemporary society. [ABSTRACT FROM AUTHOR]

Like any disaster, COVID-19 laid waste to infrastructure and the ability for a community to do community. But, unlike a tornado or nuclear meltdown, COVID-19 laid waste to social infrastructure in unique ways that only a disease can do. On the one hand, a pandemic brings biological dangers that, in turn, make all individuals—loved ones, too—into potential threats of biological contamination. On the other hand, the efforts to contain disease present social dangers, as isolation and distancing threatens mundane and spectacular ritualized encounters and mask-wearing heighten our awareness of the biological risk. By exploring the link between disasters and disease, this paper leverages the lens of contamination, beginning first with the barriers it presents to making and remaking the self in everyday life. Constraints on ritualized encounters, both in terms of delimiting face-to-face interaction and in determining that some spaces have contaminative risks, reduces collective life to imagined communities or shifts to digitally mediated spaces. The former intensifies the sense of anomie people feel as their social world appears as though it were disintegrating while the latter presents severe neurobiological challenges to reproducing what face-to-face interaction habitually generates. Finally, these micro/meso-level processes are contextualized by considering how institutions, particularly polity but also science, manage collective risk and how their efficacy may either contribute to the erosion of solidarity or provide a sense of support in the face of anomic terror. Using the US to illustrate these processes, we are able to show how an inefficacious state response weakens the already tenuous connective tissue that holds a diffuse and diverse population together, while also exposing and intensifying existing political, economic, and cultural fissures, thereby further eroding existing solidarity and the capacity to rebuild post-pandemic cohesion. [ABSTRACT FROM AUTHOR]