=Paper=
{{Paper
|id=Vol-2883/paper6
|storemode=property
|title=Using gamification to develop shared understanding of the pandemic: COVID-19 in indigenous communities of Choco, Colombia.
|pdfUrl=https://ceur-ws.org/Vol-2883/paper6.pdf
|volume=Vol-2883
|authors=Agnessa Spanellis,Paula Andrea Zapata-Ramirez,Polina Golovátina-Mora,Anna Borzenkova,Jose Mauricio Hernandez-Sarmiento
|dblpUrl=https://dblp.org/rec/conf/gamifin/SpanellisRGBH21
}}
==Using gamification to develop shared understanding of the pandemic: COVID-19 in indigenous communities of Choco, Colombia.==
https://ceur-ws.org/Vol-2883/paper6.pdf
Agnessa Spanellisa, Paula A. Zapata- Ramírezb, Polina Golovátina-Morab, Anna Borzenkovaa
and José M. Hernández-Sarmientob
a
Heriot-Watt University, Mary Burton bl, Edinburgh, EH14 4AS, UK
b
Universidad Pontificia Bolivariana, Circular 1 # 70-1, Cede Central, Medellín, 050031, Colombia
Effective communication with local communities is a critical factor in containing an
outbreak. H
particularly in indigenous communities that traditionally rely on ancestral knowledge. This
paper presents an investigation into developing a shared understanding of COVID-19 in
indigenous communities of Choco, Colombia, that could help them develop effective mitigating
practices, while being respectful of their believes. Unstructured interviews and observations
were used to explore how indigenous communities perceive and respond to COVID-19. Based
on these, a communicative strategy was developed using participatory design and gamification
approach, that aimed at bridging their beliefs and traditional ancestral medicine with the official
medical recommendations for prevention of the virus transmission.
The findings revealed that the intervention became a trigger for mindful discussion within
indigenous communities about the preventive measures from the virus, while gamification
elements acted as an enabler of such discussion and created more trusting attitude towards the
recommendations. Based on the initial findings, we discuss challenges of conducting
indigenous research, including the role of trust between researchers and the communities,
gamification as an enabler of shared knowing of a problem matter, and the importance of
flexible participatory research methods whereby indigenous people are treated not as mere
researched, but as full participants of the study.
Gamification, Communicative strategy, COVID-19, Indigenous communities, Narrative,
Infodemic, Choco
during the most recent and still ongoing
COVID-19 pandemic. It can lead to the spread
of misinformation [2] and the phenomenon
Communication with local communities is
called infodemic, defined as over-abundance of
crucial during an outbreak or a pandemic in an
information, some accurate and some not
effort to control the spread of a virus [1]. Failure
making it hard to find trustworthy sources and
to do so (effectively) was particularly evident
5th International GamiFIN Conference 2021 (GamiFIN 2021),
April 7-10, 2021, Finland
EMAIL: a.spanellis@hw.ac.uk (A. Spanellis);
paula.zapataramirez@upb.edu.co (P. Zapata-Ramirez);
polina.golovatina@upb.edu.co (P. Golovátina-Mora);
g.borzenkova@hw.ac.uk (A. Borzenkova);
josem.hernandez@upb.edu.co (J. Hernández-Sarmiento )
ORCID: 0000-0001-7379-3775 (A. Spanellis); 0000-0001-8461-
6328 (P. Zapata-Ramirez); 0000-0002-7686-9699 (P. Golovátina-
Mora); 0000-0001-5576-0275 (A. Borzenkova); (J. Hernández-
Sarmiento )
2021 Copyright for this paper by its authors. Use permitted under Creative
Commons License Attribution 4.0 International (CC BY 4.0).
CEUR Workshop Proceedings (CEUR-WS.org)
reliable guidance when needed [3], [4], or
create an information vacuum, if the [8], whereby indigenous peoples are the ones
communities cannot understand or do not trust researched and used to advance selected
the information provided [5]. In such instances, research objectives [9]. In response to the
the communities create their own interpretation dominating paradigm and attempts to
of the new situation and develop coping decolonize indigenous research, indigenous
strategies. research methodologies emerged combining
This paper presents the first results of the research practices that give indigenous
research project conducted in the Choco region communities a voice [7] and project indigenous
of Colombia. The aim of the project was to epistemologies [8].
conduct a seroprevalence survey in the region Indigenous research methodologies are
to estimate the spread of the virus in the participatory, flexible and respectful of the
indigenous territories and to design a language, culture and worldview of the
communicative strategy that includes the World indigenous communities [10], [11], striving to
Health Organization (WHO) recommendations develop shared ways of knowing and bridge
of the preventive measures during the two worlds [7]. When engaging with
pandemic, which would be respectful of indigenous communities, researchers have to be
traditional beliefs of the indigenous peoples. accountable to the communities, and thus
We used gamification techniques to engage the research methods cannot be reigned supreme by
communities in the discussion of the the Western notion of the scientific method.
recommendations, while being respectful of These considerations shaped our choices of
their traditional beliefs, and to facilitate methods for data collection, design of the
acceptance of and trust in the provided intervention and data analysis.
recommendations. We then combined these
insights with the results of the seroprevalence
survey to observe the differences in perceptions
and behaviors of the infected and other
community members. The preliminary results The Choco region in Colombia is located in
showed that the use of Easter Eggs technique the remote areas on the Pacific coast and has an
approximate population of 65,000, living in
combined with the visual representation of the
about 120 native territories and speaking six
imaginary world engaged all groups within the
communities and made them more trusting of different languages (Table 1). The indigenous
the recommendations. When the settlements live inland between the coast and
communication was combined with the results the Andes with almost no road infrastructure.
of the tests, the community members were more The main means of transportation is the canoe.
inclined to follow the recommendations, e.g. They do not have access to digital
self-isolation. communication technology, have low levels of
In the next section we discuss the research literacy and are partially surrounded by
context and design, followed by the criminal gangs (paramilitary, guerrillas and
development of the communicative strategy. drug cartels). All these factors make access to
Then the paper presents preliminary results, the national healthcare system problematic.
followed by the discussion of gamification as Thus, when the pandemic started, there was
an effective technique for communication and almost no engagement and support provided
from the healthcare and government officials.
the challenges of conducting research in
indigenous communities. The lack of engagement meant the
communities were left on their own to face the
unknown. Together with the national lockdown
this also led to the intensification of criminal
activities [12]. The above description of the
Indigenous communities have traditionally context outlines the challenges of conducting
been subject to colonization and imperial research in remote indigenous communities. At
practices, and marginalization by Eurocentric the same time, they dignify the importance of
values [6]. This created a sense of distrust to the and the need for such engagement.
dominant culture and its histories [7]. Such
mindset implicitly favors conventional research
To align with the principles of the chosen The initial findings were analyzed using
research methodology and maintain trusting thematic analysis [18] and provided the basis
relations with the indigenous communities, the for communicative materials. The materials
research team chose unstructured interviews for were designed in the form of a poster, which
data collection. The field investigator is a met the constraints of the local environment, i.e.
medical expert and has had a continuous a low-tech solution for the communities with
research program in the region over the past 10 limited access to information and
years, and therefore has already gained their communication technologies. Local artists and
trust. According to the researcher, unstructured translators were involved in all stages of the
interviews in the form of discussion are the design to ensure participatory approach of the
most acceptable form of engagement for these poster development.
communities. The field material was captured We considered gamification to be an
in field notes and through subsequent appropriate approach, because playing is
interviews of the field investigator by the rest of essential to any human culture [19], including
the research team, as the indigenous indigenous peoples, who have been using
communities did not want to be recorded. games to share their knowledge and traditions
The research team was interested in [20]. With the rise of video games, these games
understanding the emergent behavior [13] gave rise to the movement of indigenous game
during the pandemic and the indigenous design and development [21], which among
knowledge that the communities were using to other are used for learning [22] and as a source
build resilience against the current vulnerability of self-exploration [20]. We considered a poster
[14]. This includes exploring how they perceive to be a suitable medium of representation due
current risk [15], what coping strategies, to the local constraints, i.e. lack of access to the
experimental practices and associated digital communication technology.
responses they have developed so far [14], how Then the posters were delivered to the
they assign trust to information [16], and communities and placed in the communal areas,
historic memories they have of similar and their effectiveness as well as the results of
emergencies, e.g. epidemics and outbreaks of the project were evaluated using unstructured
other viruses present in the region [17]. interviews and observations. Other methods,
The initial interviews were conducted in the such as surveys, were not considered as they
town of Quibdó, one of the two regional created a risk of losing fragile trust of the
centers, where the field investigator had communities to the lead investigator. From
discussions with the leaders of indigenous previous experience, even recording interviews
communities, who came there to trade with and group discussions posed a problem.
each other and procure additional supplies for
their communities. Adult men and women from
six communities participated in this study.
Details of the interviewed population are
presented in Table 1. The interviews were The development of the communicative
complemented with observation notes and strategy followed a cycle of three phases. In the
photographic materials. For instance, the field first phase, we analyzed the perception of the
investigator saw a mural in a community center, pandemic and identified the insights that were
and took photos of it that provided ideas for the critical to being incorporated in the design. This
phase was followed by the design of the poster
aesthetics of the communication materials.
and incorporation of the gamification elements
in it. The initial designs were then tested with
the communities and their recommendations
were incorporated in the design. This cycle
Indigenous N of Share of
people Interviewees population formed the basis for several iterations.
Embera Chami 74 12 %
Embera Katio 51 8%
Embera Dobida 395 66 %
Wounann 25 4%
Kuna Tule 19 3%
Others 64 7% Although some of the interviewees
expressed fear of the uncertainty that came with
the pandemic, many questioned why so much
attention and resources are dedicated to this and bathing with gliricidia (mata raton). They
disease, noting that we do not have a cure for it, have also developed ritual ceremonies to
while other diseases spread in the region are protect from the virus, whereby the spiritual
more dangerous and can be treated. This remark leaders spit on those participating.
showed that indigenous communities distrust
the system rather than modern medicine.
So far there has been little engagement from
the government healthcare authorities with the
indigenous communities, e.g. medics came
once to test some communities, but never The design process started with analyzing
shared the results of the tests. This added to the the official WHO recommendations that should
a be included or omitted from the posters, and
. At the time of the first which would be respectful of the traditional
interviews, there have been no confirmed knowledge and beliefs of the communities that
deaths from COVID-19 within the were identified during the background research.
communities. The only two confirmed deaths Then the team selected an overall theme for the
were local leaders who went to the local poster and made nuanced design choices that
hospital. Their bodies were not returned to the also incorporated some of the gamification
communities, and this is considered for them principles. Finally, the team incorporated
worse than death, as they could not organize a additional gamification elements to further
proper burial ceremony. This incident further strengthen the persuasive design of the poster.
undermined trust in the recommendations on
how to protect the communities from the To counteract the perception about the man-
pandemic. For instance, the communities made origins of the virus, the researchers
refused to wear masks. included a message about animal origins;
However, this distrust was not projected on however, the message also emphasized that it
the field investigator who has been engaged came from animals that were kept in captivity
with the community for over 10 years. During and treated with disrespect. This way, the
the initial interviews, the field investigator message was not confronting the indigenous
discussed the official recommendations, in and
particular the importance of self-isolating at the resonating with the appreciation of the nature.
community level. As a result, the community Then the team included the message
leaders stopped travelling to the towns, explaining why the virus is so dangerous (long
including Quibdó, and so the team had to adjust incubation period), and why social distancing
the background research process. (of 2 meters) might help to reduce the spread.
The communities were quite observant of However, the recommendation was made for
any changes and were able to trace the spread social distancing at a community level, because
of the disease to an individual who brought it to maintaining social distancing within small and
the village. They observed that the virus affects dense communities might not be feasible.
elderly more. They do not believe that it The team included the message about
originated from the animals, because they washing hands, but not wearing masks or going
would have known about it, as they live among to the hospital for those in critical conditions.
animals. They concluded that it was a man- These messages were omitted partially because
made virus designed to eradicate indigenous the communities were particularly negative
knowledge and wisdom held by the elders. about these recommendations, and therefore the
They emphasized that everyone is affected research team faced the risk of undermining
yed the balance trust in all the other recommendations. In any
between nature and men, and criticized case, local health centres are ill-equipped to
capitalism as it disregards many forms of life. provide help to critically ill patients.
They have developed their own ways of Furthermore, the communities live in open and
protecting themselves. Local spiritual leaders very well ventilated huts with no walls, which
Jaibanas and herbal healers Hierbateros reduces the risk of airborne transmission and
believe that the virus will not stick to bitter the need for masks [23].
blood. Thus, they recommended drinking The team included a message explaining the
herbal tea with lemon, ginger, and elderflower symptoms and recommending to self-isolate at
home for those who exhibit the symptoms. considered different approaches, e.g. comic-
Finally, the team recommended to drink herbal based storytelling [24] or completing mini-
drinks to bridge indigenous traditions with quests for readers to solve [25]. Eventually, the
modern medicine, but emphasised the use of team created a metaphoric [26],
personal plates and cups, explaining that the [27] that mimicked the real world, and yet
virus might be transmitted through the saliva. represented its idealistic version with beautiful
environment and in bright colors. Although the
After several discussions and design
iterations, the team decided to use an environment, it was considered appropriate in
indigenous village as an overall theme of the this study as the graphic representation of the
poster. a world served the same purpose.
valley This world depicted how traditional houses
by a mountain range. The messages associated look like, although the photographic evidence
with the origins of the virus and its impact on showed that some families deviate from this
the world were placed in that spot. All the other structure. Men and women were dressed up in
recommendations were placed in different parts traditional clothes, wearing colorful bead
of the village. Different elements of the village (chaquira) necklaces, embroidered pieces
resembled that of real villages, e.g. the shape of (molas of the Kuna Tule culture), and covering
the huts, people and their clothes, or various their bodies with traditional ornaments made
objects, such as dishes and stairs. Clothes were with genip (jagua) and achiote (Bixa Orellana)
adjusted for different indigenous groups. plants, while attending to their everyday chores.
With regards to the specific elements, However, indigenous people wear these
several design choices were made to further attributes mainly during festivals and spiritual
reinforce the ceremonies, although some elements are also
the two worlds. In the outside world, the used in day-to-day practices and this is reflected
animals linked to the origins of the virus were in the choice of ornaments. Such an amplified
depicted in cages to further emphasize the virtual world provided an environment for them
disrespectful treatment of nature and the to celebrate their identity [26].
unbalance between people and nature. In order Within this world, the recommendations and
to show that the whole world is affected, the other relevant information were narrated
team depicted people of different races and age through mini-storytelling [28], [29]. It was used
groups. People depicted in the village were to contextualize impersonal recommendations
adults, but not elderly. This choice was made to [30] and further strengthen the link with the
de-emphasize the perception that the virus identity of indigenous communities. Thus, the
mainly targets the elderly. verbal messages were informative rather than
Different everyday life attributes were affirmative in nature, engaging the participants
depicted faithful to the real environment. For in a dialogue with the poster.
instance, when recommending washing hands, The mini-stories were narrated by an avatar
the poster shows a plastic water tank rather than that impersonated a community leader. The
a tap, since most of the villages do not have status of the avatar was visualised through
plumbing, and people bring water in plastic circular body tattoo patterns, which are only
containers from the nearest river. used by spiritual leaders [31]. This element
Finally, the team used a distinctive icon aimed to further the impression that the
throughout the poster to symbolise the virus. recommendations came from within, rather
the avatar engaged with each of them
the chest). Thus, the team reinforced the individually [32].
message about the nature of the disease. Additionally, the team hid the animals
inhabiting Choco region in different parts of the
poster close to the most important messages
From the beginning, the research team was
concerning mitigating recommendations, and
planning to use gamification techniques as a
medium for narrating the recommendations and community members were invited to find all of
them. For instance, a hummingbird was flying
helping the community to develop a shared
understanding of the new emergency. The team near a flower on the hair of the lady with a water
tank, drawing attention to the message about
washing hands. This technique resembles
puzzles in hidden object games, a typical
books, and is also sometimes referred to Easter
Eggs technique as a form of variable rewards The poster was printed in 140x100 cm size
[33]. This technique allowed us to draw and the field researchers completed several
attention to specific recommendations and field trips to deliver them to different
engage them in exploration of the poster [34]. communities and continue conducting
Figure 1 shows the final design of the poster. seroprevalence survey. At the time of writing
this paper, the team still had several trips
planned to visit the remaining villages and
continue monitoring changes in behavior of the
indigenous communities.
The poster was placed in community areas
where people normally gather to discuss
community matters. Figure 2 shows the poster
displayed in a common area of one of the
communities. The researchers would place the
poster in the morning and explain to the
community what the main recommendations
were, then they would conduct tests and attend
to other medical matters, and finally they would
informally interview different members about
their impressions of the posters. They would
then complement these reports with their own
observations and photos of people interacting
Throughout the design phase, individual with the poster.
visual artworks and and prototypes of the poster
were continuously shared with the local artists
and community leaders to ask for their feedback
and suggestions. For instance, the first sketches
of houses and stairs were modelled based on the
photos from the field trips, but the community
leaders and the local artists noted that they did
not look traditional enough, so they were
changed to more traditional looking huts. This
change improved the visual aesthetics of the
poster significantly.
Among other changes, the community
leaders commented that the first versions of the
women on the poster were too skinny and light
in complexion, which might have reflected the
implicit perception of our western standards of
beauty. They also commented on the colours of
the clothes and representation of body tattoos.
The community leaders suggested
numbering all the messages, as it made it easier
for them to follow. Furthermore, there were
suggestions of moving different parts of the
message to improve clarity of the poster, and
comments on some attributes, and the clothes
and appearance of indigenous men.
From the first impression, the communities
When the design was finalized, the poster
liked the virtual world, because they could
was translated into six language (Spanish and
identify with it and recognize themselves with
five indigenous languages) by local teachers.
it. They liked the bright colors of the poster that
were more representative of their local and mothers asked if the team could share A4
domestic life attributes and artefacts, e.g. printouts with them to take home, so that they
female skirts (parunas), tableware (totumos) or can use it as an education material to teach their
colorful clothes in the huts, than standardized kids their language in writing, as there almost
oking infographics. In one village, no materials available. In another village,
they were amazed by how accurate the people did not recognize their own language at
representation of the people on the poster was, first, because they are used to receiving written
reflecting their own identity. Men liked women materials in Spanish, but once they learnt about
characters in particular and found them very it, they became more attentive.
beautiful. The impact of the findings is two-fold. First,
Kids were the first to engage with animals it provides a basis for discussing whether and
and were spending a long time in front of the how gamification can be used in indigenous
poster together trying to find different animals. research. Second, the findings are illustrative of
After some time, adults would join them and the challenges of conducting indigenous
engage with them in the discussion of what was research that might inform future similar
written on the poster. Thus, the Ester Eggs studies. Furthermore, they challenge the
technique served as a tool to indirectly engage prevailing perception of what constitutes a
adults through the initial excitement of kids, rigorous research and call for a more nuanced
whereby both groups paid greater attention to attention to a study context.
the recommendation through mutual
engagement.
The researchers did not observe the same
attention being paid to the avatar, although on
one of the photos a community leader points
distinctively on the avatar, when explaining to The pandemic is an emergency event that
the community what was written on the poster. disrupted lives of indigenous peoples [13]. In
In contrast, a black man with grey hair wearing this study, gamification was used to develop a
a white shirt representing part of the rest of the common understanding of the disease, the
world attracted a lot of attention. They pandemic, its effects and mitigating practices.
perceived him as a man of importance and Although the developed poster did not convince
asked who he was. It is important to note that the communities of the official view of the
indigenous peoples do not distinguish between origins of the virus, as we have not found
different races; instead, they divide the world evidence that they stopped believing that the
into indigenous population and the rest of the virus is man-made, the intervention became a
people catalyst of the discussion about the preventive
Regarding the changes in behavior, in some measures. Some of these measures (e.g.
villages the researchers observed that at the washing hands) might help to protect the
beginning teenagers behaved carelessly, but communities against other disease beyond the
once they learnt that their test results were pandemic.
positive, they started self-isolating, following We have observed that the virtual world was
the recommendations on the poster. In other the first aspect of the poster that attracted and
villages, such behavior was observed among engaged the users. Virtual worlds are an
older people. In some villages, people even essential component of a game, creating a
started wearing masks. This might indicate that fantasy, which however resembles elements of
although they had been aware of the WHO the real world [35]. Virtual worlds enable an
recommendations, they have become more immersion with the gamified environment [26],
perceptive to them. However, a longitudinal but this only happens if they identify with the
study would need to be conducted to estimate world at a level sufficient to consider
whether the implemented intervention brought themselves representative and a good fit in the
about long-term behavioral changes, e.g. if world. This might partially explain why
people started washing hands more regularly. standardized infographics with pandemic
In many villages, people showed recommendations, which the indigenous
appreciation of the messages written in their communities have seen before, did not persuade
own indigenous language, which made them them to listen to the recommendations. This
more attentive to the poster. In one village, also points in the direction of identity and the
important of this concept, which the research problem area and co-development of the
team initially attempted to project through the response. This is particularly visible in how the
avatar. discussions during unstructured interviews
The initial observations showed that the unfolded. The indigenous leaders were
avatar representing a spiritual leader went questioning the questions of the field researcher
unnoticed. However, the communities were and challenging the status quo, the very essence
drawn to all the indigenous characters of the problem area, i.e. why this virus is
presented on the poster, because the considered more important than other disease
communities could identify with the characters. that claim lives of hundreds of thousands of
Personal avatars are often used to represent people every year. When such dynamic occurs,
oneself [32] and become the means of co- an investigator cannot remain a mere observer,
[36]. Although as their biases are entwined in their personal
understanding and experiences, as well as
mutual experiences of both parties, and which
liking, some community members were provide the basis for interpretation of the
stunned by how realistic and look-alike they empirical materials [39]. Thus, traditional
were, and many showed appreciation for notions of methodological rigor is difficult to
manifesting their own identity in the poster. apply in such context.
These findings highlight the importance of One of the key success criteria of this project
identity, and we suggest that its role should be was the trust that indigenous communities
explored further in gamification research. developed with the field researcher, ensuring
Additionally, Easter Eggs technique proved that the communities would engage with the
to be particularly effective in engaging the kids research team. Trust is a social construct that is
in the poster. Easter Eggs technique is much highly fragile [40]. An investigator has to
less frequently discussed in the literature [34] respect the boundaries of what is considered
than more commonly used elements, such as acceptable by the community. If the
points, badges and leaderboards [37]. In this investigator were to attempt conducting a
study, we have observed that it is not just a form survey to ensure rigorous evaluation of the
of reward that an individual receives for impact of the intervention, the trust would have
exploring an environment. For the communities been undermined. Alternatively, the impact
it provided a sustained engagement, whereby could have been evaluated by means of
the adults were drawn to the poster by their longitudinal observations, traditionally used in
kids, after all the animals were found. In these ethnographic studies, particularly in indigenous
moments of meaningful engagement, they research [7]. However, this approach is not
became more attentive to the poster, while feasible in times of a pandemic, especially
explaining to the kids what the poster said, and when the participants are located in remote and
thus more perceptive to the recommendations difficult to access areas such as a rainforest.
provided. Therefore, the hidden animals These considerations further question the
became a catalyst of a new social practice. uncompromising nature of definition of
methodological rigor and its applicability in
different contexts.
This study is representative of the dilemma
of methodological rigor and relevance in This paper presents the results of the study
gamification research [38], whereby the design of developing a gamified communicative
of the study can satisfy the requirements of strategy for mitigating the impact of the
internal and external validity, and at the same pandemic in indigenous communities of the
time stay relevant to the non-academic users. In Choco region, Colombia. The present study
line with the indigenous research methodology goes beyond communication with indigenous
and supported by our observations, engagement communities and its findings expand our
with indigenous people requires highly understanding of the community-based and
participative approach, involving co- needs-centered communication strategies
construction of mutual understanding of the overall. The positive impact of gamification
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