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The Rules Governing Director Election Contests in Global Activism: A U.S.-Japan Comparative Study: Takumi Ichikawa
Full text linkIn recent years, the relationship between corporate management and shareholders has grown increasingly confrontational, driven by a surge in shareholder activism. In the U.S., the Securities and Exchange Commission (SEC) has responded with updates to shareholder communication regulations, including the Universal Proxy Rule. Meanwhile, Japan has seen a notable increase in activist campaigns, developing a proxy solicitation framework that was initially inspired by the U.S. system but has since evolved to incorporate unique local practices. This Note examines key distinctions between the U.S. and Japanese approaches to “solicitation” under proxy rules, analyzing regulatory constraints on shareholder and management actions, the role of information disclosure, and mechanisms that facilitate shareholder participation beyond voting rights. By re-evaluating these systems within the context of global corporate governance, this paper provides insights into the influence of shareholder activism on regulatory practices and offers perspectives relevant to emerging activism in jurisdictions beyond the U.S. and Japan
Contemporary Merger Review Under the Rule of Law: Translating Old Law into Modern Economics: David Lawrence
Full text linkThe NYSBA 2024 William Howard Taft Lectur
Hooked and Hustled: The Predatory Allure of Gamblified Finance: Nizan Geslevich Packin, Doron Kliger, Amnon Reichman, Sharon Rabinovitz
Full text linkThis Article examines the growing phenomenon of “gamblification” in financial markets, where platforms like Robinhood, Webull, and crypto exchanges increasingly turn investing into a high-stakes game. By integrating gambling and gaming elements from video games—such as nudging, instant rewards, immersive visuals, and feedback loops—these platforms lure users into treating trading as a thrilling adventure rather than a financial decision. The result is a new breed of retail investors driven by the excitement of "leveling up" rather than informed financial judgment, blurring the line between prudent investing, online gaming, and reckless gambling. This Article introduces a systematic description of gamblification techniques that reveal how platforms exploit behavioral psychology to create engaging but somewhat predatory trading experiences. These features—designed to trigger dopamine rushes and exploit decision-making shortcuts—push users, particularly those with lower financial literacy, into cycles of excessive trading, impulsive decisions, and escalating risks. The gamblified environment fosters a competitive culture where users, influenced by leaderboards; peer pressure; influencers like the meme stock star Roaring Kitty, who returned on social media in June 2024; and social dynamics within communities like Reddit’s WallStreetBets are more likely to take on financial risks that they do not fully comprehend. Particularly concerning is the growing trend of retail investors placing more trust in financial influencers than in their own family, friends, or even economic experts. This trend is especially alarming when considering a recent survey that found one in three respondents cited popular financial influencers as the most significant factor driving their trading decisions.
This Article moves beyond behavioral analysis to expose the darker implications of this convergence of gaming, gambling and finance. It argues that the gamblification of trading overlaps with predatory practices that disproportionately exploit vulnerable users, such as individuals with limited financial literacy and younger participants, as well as women. Findings that were publicized in Summer 2024 by the UK’s Financial Conduct Authority underscore the risks of digital engagement practices like push notifications and prize draws, which have been shown to disproportionately increase risky trading behaviors among these groups. This blend of entertainment and finance raises serious concerns about exploitation, where platforms profit from heightened engagement while exposing users to significant financial risks. In assessing the regulatory landscape, this Article explores how gamblified finance challenges existing securities laws, intersects with gambling regulations, and implicates consumer protection standards. It contends that current regulations inadequately address the design choices that drive these platforms’ predatory practices, permitting harmful financial inclusion under the guise of democratized access. To address these issues, this Article offers forward-looking policy recommendations that balance expanding financial access with the imperative to protect users from exploitation. Without decisive regulatory action, the gamblification of finance risks transforming trading into a dangerous mix of entertainment and predation, undermining market integrity and exposing retail investors—especially the most vulnerable—to serious financial harm.
 
The Tatars of the Sūdān: Race, Place, and Power in Ibn Saʿīd’s Geography
Full text linkScholars in the medieval Islamicate world occasionally compared peoples of the far south and the far north, referencing their barbarity to illustrate the effects of extreme climate on human bodies and societies. This article discusses a specific north-south comparison: the portrayal of the Damādim as “the Tatars of the Sūdān,” introduced by Ibn Saʿīd al-Maghribī in his thirteenth-century geography. He used it to connect the Chinggisid devastation of Khwarazm in the thirteenth century with the Damādim’s devastation of the Nūba and the Ḥabasha in Northeast Africa. Analyzing this comparison in a historical and discursive context tells us little about the Tatars, Northeast Africa, or the Damādim. Instead it reveals Ibn Saʿīd’s work as a racemaker. His comparison emerged in a historically specific moment: it was shaped by the imposition of Tatar rule in the Islamicate East and the constructs of the intellectual community in which he participated. The fact that Ibn Saʿīd invented entirely new content for the term “Damādim” and that this came to be adopted by his peers illustrates how racial stereotypes could change. Finally, the comparison reveals the power dynamics of racialization, as Tatars and Turks holding power in the Islamicate world could intervene in Islamicate racial discourse in a way that Black Africans could not
Digital Conversation Analysis: The Case of Text-Messaging: Introduction to the Special Issue
Full text linkThis special issue contributes to an expanding body of work examining digital communication as a site where participants draw on both linguistic and technological resources to accomplish social actions. It brings together conversation analytic studies that examine how participants open, structure, and respond within text-based interactions across Mandarin Chinese and English messaging platforms. By focusing on naturally occurring data, these studies demonstrate how digital affordances, such as emojis, tapbacks, and quote-and-reply functions, mediate how participants open conversations, manage sequences, and achieve social actions. Together, these studies illuminate both the affordances of digital media and the enduring relevance of sequential analysis. This issue speaks to a growing recognition within CA that technologies do not merely transmit messages but fundamentally shape the organization of interaction. 
Quote-and-Reply in WeChat: A Conversation Analytic Study
Full text linkThis study explores uses of the quote-and-reply (Q&R) function in WeChat through conversation analysis. Analyzing 7 naturally occurring chat samples, the research identifies 3 primary interactional practices: sequence-jumping, which enables responses to non-adjacent turns across temporal gaps; response facilitation, where quotes are incorporated in the message to enhance clarity and thematic coherence; and spotlighting prior text, which emphasizes specific messages for alignment or humor. Findings reveal how Q&R transforms digital communication by mitigating challenges of multi-party chats and asynchronous interactions. The study contributes to understanding how platform-specific features reshape conversation structures, offering insights for designing more effective digital communication tools. 
Reflective Homework System in Mathematics Courses
Full text linkReflective and formative assessments are commonly used in both K-12 and higher education but are less common in university mathematics courses. In fact, much of mathematics education seems to be heavily reliant on summative assessments. In this article, we introduce a formative assessment in the frame of a reflective homework system that can be modified and implemented across the mathematics curriculum. We then report on a survey that we administered in the traditional university undergraduate calculus sequence that we designed to measure student attitude and perception of this reflective assessment. We hope that this study encourages faculty at other institutions to implement such assessments in their mathematics courses
Navigating through Social Justice in Mathematics Education: Prospects, Priorities, Processes, and Problems
Full text linkSocial justice in mathematics education remains a critical concern. Despite growing awareness, progress has been insufficient. Mathematics education plays a pivotal role in fostering social justice through creativity, critical thinking, innovation, and collaborative problem-solving. However, existing curriculum, teaching practices, and assessments reveal significant shortcomings. This review-based argument highlights four critical areas—prospects, priorities, processes, and problems—aimed at creating a socially just environment with equitable access to high-quality mathematics for all students. The authors emphasize the interrelatedness of social justice within these criteria to promote equity, access, and empowerment in mathematics education
The relationship between physical therapy students’ communication skills during a standardized patient examination and professionalism domain performance on a first full-time clinical experience: an exploratory cohort study
Full text linkPurpose: Physical therapy education lacks validated tools for assessing student communication and professional behavior skills before clinical experiences (CE). The Gap Kalamazoo Communication Skills Assessment Form (GKCSAF) has been used in medical education to assess student communication skills. This study investigated: (1) the relationship between scores on a modified GKCSAF (mGKCSAF) during a standardized patient (SP) examination and professionalism domain scores on the Clinical Performance Instrument 2.0 (CPI) during a first full-time CE1 and (2) differences in mGKCSAF ratings across SPs, clinical instructors (CIs), and student self-assessments.
Methods: This retrospective study examined data from 73 first-year physical therapy students who completed a SP examination and were scored using the mGKCSAF before CE1. The mGKCSAF was scored by SPs, CIs, and the students themselves. At the end of CE1, students were assessed using the CPI. Spearman’s rank-order correlations were used to determine the relationship between mGKCSAF scores and five professionalism domain scores on the CPI. A one-way Analysis of Variance (ANOVA) was performed to compare mGKCSAF ratings across rater groups. Post hoc Tukey’s Honest Significant Difference (HSD) tests further explored differences among rater groups. G*Power analysis confirmed sufficient sample size.
Results: Small statistically significant correlations existed between mGKCSAF SP ratings and CI CPI ratings during CE1 in professionalism domain categories. Student mGKCSAF self-assessment scores were significantly lower than assessments by SPs and CIs.
Conclusion: The mGKCSAF may be an effective tool to assess physical therapy student communication skills before CE1 when it is scored by SPs
An Eastern Principle of Relational Autonomy Shaped Attitudes Toward Mask Mandate During the COVID-19 Pandemic
Full text linkPhoto by Pam Menegakis on Unsplash
Abstract
The Coronavirus 2019 (COVID-19) pandemic caught the whole world off guard and overwhelmed the disease control measures of many nations. During the pandemic, many countries resorted to masking mandates as one of the most effective ways to curb the spread of the virus. The execution of this mandate revealed significant regional and cultural differences between the US and East Asia. Chinese people in Hong Kong have voluntarily and favourably adopted it more than Americans. For the Hong Kong Chinese, mask mandate compliance can be seen as a representation of personal autonomy rather than a violation of it. This attitudinal difference in a global outbreak suggests that we must reconsider the principle of autonomy through the eyes of one’s own culture and the factors that are unique to it. Governments and institutions need to acknowledge the importance of this before implementing health policies, as it can adversely affect adherence and acceptance among their citizens. This paper aims to identify the cultural differences in defining autonomy among the Chinese Hong Kong people, along with other factors that may be relatively unique and upheld by them.
Introduction
The COVID-19 pandemic caught the world off-guard and overwhelmed the disease control measures of many nations. Many countries implemented mask mandates, seen as one of the most effective ways to curb virus spread. Execution of these mandates revealed major regional and cultural differences between the US and East Asia.
This paper will explore these differences and consider how the bioethical principle of autonomy can vary based on cultural and historical experience. Chinese people in Hong Kong generally viewed mask mandates more favorably than Americans. For Hong Kong Chinese, mask mandate compliance was a representation of personal autonomy, rather than a violation of it. In the US, where attitudes can be more individualistic, some people considered mask mandates to be an infringement of personal freedom. This paper will first analyze this variation by focusing on the unique historical factors that affected public perception in Hong Kong. It will also examine the cultural tenets and concepts of autonomy of Hong Kong Chinese people that made mask mandates so successful, while contrasting them with cultural concepts in the US that made the same policy much more controversial. Acknowledging these different cultural interpretations of autonomy can help governments and institutions design health policies that are more likely to be accepted by their citizens, leading to more effective public health interventions.
Background
Empirical evidence suggests that timely government responses were critical to curbing COVID-19 spread, but a lack of evidence-based consensus prevailed on many health measures, like mask requirements.[1] Enough scientific evidence is now available proving the efficacy of mask wearing during the pandemic, in conjunction with social distancing practices, in reducing casualties and deaths – when compliance was high.[2] In fact, data suggests mask-wearing became more popular as the scientific evidence about the airborne nature of COVID-19 transmission increased.[3]
Mask mandate implementation triggered varying responses, with data demonstrating attitudinal differences between the West and the East.[4] It is imperative to understand cultural considerations when it comes to mask mandates, both at a personal and community level, to understand this divergence. Unlike people in East Asian regions like Hong Kong and Japan, wearing masks in public was novel and uncommon for most North Americans before the COVID-19 outbreak, and resulted in sustained opposition in some areas. Violation of individual autonomy and paternalism were often cited as reasons people were opposed to mask mandates.[5] This global division is a result of cultural, political, and social differences between individuals and societies, with far more mask mandate opposition seen in the US than in Hong Kong.
Even in places like the US, some individual rights can be legally restricted to a certain degree for compelling societal goals, such as preventing the transmission of COVID-19. Individual or community rejection of wearing masks during the pandemic triggered ethical, health, and safety concerns. An unmasked person is more vulnerable in crowded and poorly ventilated places, as the virus is air-borne. By not taking proper precautions to protect themselves or others, people added to the heavily burdened health care system. Resistance to health guidelines exacerbated political polarization, especially in the West. Mask mandates in some North American countries ignited protests by “anti-maskers” who viewed such restrictions as an infringement on their rights to freedom and democracy,[6] and, more extreme, as a way for the government to exercise control over its people.[7] In extreme cases, masks served as a trigger for xenophobia and violence against Asian-Americans and Asian immigrants.[8] In Hong Kong, mask mandates were not viewed as a violation of personal or public autonomy.
Hong Kong appeared better prepared for the COVID-19 pandemic than other countries. It applied strategies for controlling virus spread quickly, likely due to personal and institutional memory of the 2003 severe acute respiratory syndrome (SARS) outbreak.[9] As an epicenter of the SARS outbreak, Hong Kong had 1,750 confirmed cases and 286 deaths, including eight healthcare professionals.[10] The explosive spread of the virus had caught the health and hospital authorities unprepared.[11] Implementing reforms inspired by that experience, by the third week of 2020, the Hong Kong Special Administrative Region’s (HKSAR) government activated its anti-epidemic response plans as COVID-19 was first emerging. Residents responded quickly and eagerly, with high rates of voluntary masking, handwashing, social distancing, and the use of thermometers at the entrances of many public spaces.[12] The collective memory of SARS positively impacted their understanding of and response to COVID-19. They prioritized civic responsibility and community well-being in critical public health crises.[13] The high mask compliance controlled community spread.[14] As a result, Hong Kong emerged relatively unscathed despite its dense population, especially in the early days of the pandemic.[15] However, it was not necessarily just their recent historical experience that influenced Hong Kong’s willingness to follow public precautions.
The Concept of Autonomy and How it Differs by Region and Culture
The word autonomy, derived from Greek words autos (‘self’) and nomos (‘rule’, ‘governance’ or ‘law’), originally referred to self-rule or self-governance of independent city-states.[16] Personal autonomy is defined as, at a minimum, self-rule that is free from controlling interference by others and from limitations that prevent meaningful choice, like inadequate understanding. Respect for autonomy is widely accepted as a dominant value in contemporary biomedical ethics. It is considered integral to informed consent,[17] a concept that gained prominence in the movement to end involuntary participation in medical research.[18] Conceptually, it evolved in Western contexts and disregards some non-Western regional and cultural influences.[19] The pandemic led to questions about how autonomy is defined and operationalized, prompting some bioethicists to call for an alternative to this individualistic vision.[20] Traditionally, autonomy enjoys the highest priority in American bioethics,[21] yet some suggest that this was never the intent. Instead, the original goal was to construct a concept of respect for autonomy that is not excessively individualistic, not excessively focused on reason, and not unduly legalistic.[22] By not neglecting emotions or downplaying social practices, this broader definition aligns well with the Hong Kong Chinese view on autonomy.
The Western concept of autonomy focuses on self-determination, prioritizing the subjective value of individual independence. The East Asian or Hong Kong Chinese concept may, by contrast, be perceived as relatively more objective, family-facilitated, and culturally-comprised.[23]
Mask mandates came at a huge personal cost.[24] Apart from the physical discomfort, there was an increased sense of self-social isolation and anxiety when mask mandates were imposed during the pandemic; children could not develop their language and social skills normally with their masks on; people with hearing difficulties could not understand and communicate effectively with others in the absence of facial and visual cues.[25] In many places, their removal came as a great relief and brought back a semblance of normal everyday life. While Hong Kong was one of the last places in the world to remove mask mandates (it did so on March 2, 2023),[26] many people preferred to keep their masks on.[27] This attitude may have a cultural and social basis.[28] The masking rate was high, and the public was confident of its effectiveness.[29] Most people didn’t intend to violate the mandate, were rather eager to wear masks and reluctant to take them off even after 945 days when Hong Kong lifted its mask mandate.[30] Culturally, this could be seen as an alternative way of exercising autonomy.
Relational Autonomy
In recent years, bioethicists have emphasized relational autonomy as a way to incorporate a wider variety of ethical experience.[31] For purposes of this paper, the definition of relational autonomy is the capacity to make decisions as an individual embedded in social relationships.[32] Humans are always involved in a network of social relations. Their choices are highly influenced by social categories like gender, ethnicity, and culture.[33] The broader conception of autonomy may provide a robust alternative to thinner, individually centered definitions and can encompass responses like those seen in Hong Kong more completely. This approach may also provide a more sustainable ethical grounding for intrusive social interventions in future crises.[34]
In Hong Kong, high mask mandate compliance during the pandemic may be evidence of relational autonomy. It has a network of close physical and social relations, partially due to crowding and limited living space. As of 2022, close to 30 percent of Hong Kong’s over 7 million residents live in public rental housing.[35] As of March 2023, the average living space for renters was 13.8 square meters per person. A large population of poor people live in cage homes, which are subdivided flats with bed-sized areas enclosed in wire mesh.[36] Individual autonomy is hard to exercise without the input or influence of others who share this small, confined space.
In addition to being a reflection of physical space, relational autonomy can also align with deeper historical and cultural norms. In Chinese society, the concept of family is often tightly bound by traditional and cultural values. In the Chinese language, ‘autonomy’ (zi-zhu, 自主) also means self-determination of units of people, such as a family and community, rather than individuals. Under this conception of autonomy, family members of a patient are involved in making healthcare decisions together with the patient. This version of autonomy is more family-centric than individual-based; consideration of the group may supersede individual consideration.
Conceptions of autonomy are further linked to communitarian values held by many Chinese people, including those in Hong Kong. Individual autonomy in Chinese culture is strongly influenced by a culture of filial considerations. Communitarianism is the interlinking idea that human identities are largely shaped by different kinds of constitutive communities or social relations and that this conception of human nature should inform our moral and political judgments as well as policies and institutions.[37] Pure individualism is not considered ideal for forming moral judgments and making daily decisions. Humans are not meant to live alone; they need a sense of belonging, acceptance, and identity in their community. Interdependence motivates and nurtures an individual to care for others out of moral obligation. Communitarianism and relational autonomy reflect a more nuanced understanding of how human identities are shaped by constitutive communities and impact moral and political judgments as well as policies and institutions.[38]
Relational autonomy could be a result of such undesirable social and environmental conditions. It is a relatively dynamic attribute that considers relationship complexities reflecting a more precise reality.[39] On a positive note, a family sharing a small living space can live happily if there is enough support and love. This echoes the concept that relational autonomy does not necessarily reject the notion of self but reflects how an individual with support from family and friends can make decisions and enjoy autonomy while considering others. Willingness to comply with mask mandates during the pandemic aligns with these general cultural differences between the Chinese and the Americans.[40]
Adherence to Mask Mandate is an Act of Both Personal and Relational Autonomy
It is common for sick people in Hong Kong to wear masks in public places during cold and flu seasons to protect themselves and minimize spread.[41] The original intention of Asians wearing masks was not to protect themselves but to protect others first.[42] The high mask compliance in Hong Kong is not only due to its past experiences, but also a sense of collective responsibility and civic duty to reduce disease transmission. It is an active expression of autonomy–both personal and relational–which is perceived differently in some parts of the West. Mask mandates allow individuals to do what they want to do, like protecting themselves and others in a health crisis in a densely populated city like Hong Kong.
Hong Kong Chinese people are inclined to include others in their considerations and actions due to cultural and philosophical influences. Exercising their autonomy, including relational autonomy, by choosing to adhere to mask mandates during the pandemic is closely linked to the communitarian values that are heavily influenced by Confucianism.
A Comparison with the US
The willingness to wear masks during the COVID-19 pandemic was not restricted to Chinese people or East Asians in general. Many Westerners also embraced face masks during the outbreak, but the sharp difference between the rates of compliance and the protests against mask mandates was notable between the East and the West.[43] Those with preexisting conditions who felt fragile and vulnerable to infections, or wanted to protect the people who did, donned masks regardless of location. Cancer patients in the US felt unprotected from COVID-19 when there was no mask mandate.[44] Some were harassed and insulted by “anti-maskers” when they wore masks for their protection. In certain cases, patients were anxious when their health care providers didn’t wear masks. To others, mask mandates were perceived as restrictions infringing on their freedom.[45] Traditionally, individual rights and freedom are highly esteemed in the US.[46] Anti-mask rallies across North America further divided the public on mask use.[47] This resistance, due to its individualistic nature,[48] was especially apparent during the initial spread of the virus. However, not all reasons for refusing to wear a mask were explicitly political. The top three reasons for opposing public mask wearing in the US were physical discomfort and negative effects, lack of effectiveness, and being unnecessary or inappropriate for certain people or under certain circumstances. Apart from individual freedom, there were medical and social reasons for not complying with mask mandates during the pandemic.
Varying Recommendations Among Countries and Trust in Experts
Not all debates about mandates are as clear as an analysis of autonomy. Trust in health experts, medical organizations, and health authorities is an important factor that correlates with citizens’ compliance during pandemics.[49] Doctors and scientists were often among the most trusted professions.[50]
Post-pandemic, many studies have reported a lower trust in doctors and scientists.[51] Contrasting views on face masks, especially during the beginning of the COVID-19 pandemic, contributed to this decrease in trust.[52] In the US, the CDC did not recommend mask-wearing and even said masks would not be effective, contrary to the approaches of Asian countries. It later reversed course, saying mask mandates would be effective, recommending mask use in April 2020 for individuals with respiratory symptoms who had close contact with family members.[53] By contrast, early on, some Chinese government officials and public health experts called for universal use of face masks in public spaces. Inconsistent official guidelines and expert opinions confused the public and health care professionals, and hindered risk communications during the pandemic, complicating the acceptance of mask mandates beyond underlying ethical precepts.[54]
Counterarguments
Despite its usefulness during the COVID-19 pandemic, masking is not free of side effects. The most obvious downside is its physical discomfort, causing difficulty breathing, facial irritation, headache, etc.[55] Mask mandates had many social and developmental costs, especially for young children. As noted above, mask mandates came at a huge personal cost.[56] Apart from the physical discomfort, there were increased senses of self-social isolation and anxiety; children could not develop their language and social skills; people with hearing difficulties could not understand and communicate effectively.[57] Even if relational autonomy applied, the influence of and benefit to the greater community calls for a balanced analysis and evidence-based policies. Consideration of the uncertainty during the early pandemic and the noted problems associated with long-term mask wearing may justify some degree of opposition to masking.
Arguably, relational autonomy is already implicitly part of the practice of autonomy in the US. A person’s values are shaped by their family upbringing, education, experience, and their surrounding communities. An individual is free to consult anyone when making healthcare decisions and evaluating public health recommendations. A recent survey showed that about 43 percent of Americans believed that it is extremely important to wear a mask in crowded settings when feeling sick.[58] In the same survey, 74 percent of people agreed that it is also extremely important to avoid contact with vulnerable people when feeling sick. These findings show that many Americans are also considerate about the well-being of other people as a group or community while at the same time exercising their own autonomy to protect themselves by wearing masks.
These findings show it is wrong to assume that everyone in the US was an anti-masker. Anti-masking may be rooted in the deep political divides of the US population. Democrats and Republicans are seldom aligned and their views towards the mask mandates also vary widely. Republicans had significantly more negative attitudes toward masks and lower intentions to wear them.[59] These competing factors show that it is important to treat values like autonomy with nuance and consider the range of opinions and political tensions within a population as well as between.
Conclusion
Key differences existed between American and Hong Kong Chinese people’s attitudes toward mask-wearing during the pandemic. Hong Kong Chinese people were accustomed to wearing masks in crowded spaces, when they were unwell, or while taking care of the young or the elderly at home, even after the mask mandate ended. It was considered an act of personal autonomy, yet it also explicitly reflects relational autonomy. Countries with more developed traditions of relational autonomy stemming from communitarian or family-oriented traditions had higher compliance with mask mandates. Their people gave up a certain extent of “freedom” to ensure a higher level of safety for themselves, their family, and society amid the pandemic. In some parts of the US, people prioritized individual freedom and self-comfort. The US and other Western world leaders, including medical professionals, undermined their own credibility and thus public trust in them due to unclear guidelines and policies at the beginning of the pandemic, making it hard for citizens to abide by mask mandates at a later stage. Asian people, in general, displayed a higher level of trust in their public health authorities, creating mutually reinforcing tendencies that made the public more willing to embrace mask mandates.
In conclusion, traditional values and principles upheld by the Hong Kong Chinese people influence how autonomy is perceived and exercised. The concept of autonomy evolves with historical experience and can be impacted by a sequence of events, cultural factors, social norms, and education. Using mask mandates as an example, relational autonomy accommodates a more inclusive definition of self-decision than traditional autonomy, as the former acknowledges and values the influence of relationships between people and their communities when making individual choices. Taking these relationships into account when designing policies, especially in times of crisis, can be critical to a successful response.
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[1] Blavatnik School of Government, University of Oxford. (n.d.). About the project. https://www.bsg.ox.ac.uk/research/covid-19-government-response-tracker#:~:text=Current%20empirical%20evidence%20strongly%20supports.
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