After the Virus: Disaster Capitalism, Digital Inequity, and Transformative Education for the Future of Schooling

The 2020 COVID-19 disaster triggered an educational crisis in the United States, deeply exacerbating the inequities present in education as schools went online. This primary impact may not be the only one, however: literature describes a secondary impact of such disasters through “disaster capitalism,” in which the private sector captures the public resources of disaster-struck communities for profit. In response to these warnings, we ask how schools, families, and communities can counteract disaster capitalism for educational equity. To address this question, we first synthesize a critical framework for analyzing digital inequity in education. We then dissect the strategies disaster capitalism uses to attack the school-family-community relationship and exacerbate digital inequity in “normal” times as well as during crises. Employing the notion of community funds of knowledge, we next examine the resources schools, families, and communities can mobilize against disaster capitalism and digital inequity. Finally, guided by the concepts of generative change and transformative learning, we consider actionable practices of countering disaster capitalism for a transformative education.

Counternarratives of Catastrophe

Chapter 4 investigates how analysts, policymakers, and political movements began to articulate a counternarrative of disaster capitalism as a frame for understanding transition. The disaster capitalism narrative suggests that Western institutions sought to exploit postsocialist recessions to impose harsh reforms for self-interested motives. Following the financial crisis of 2008, populist movements, which often advocated heterodox economic policies, emerged across the postsocialist world. The chapter shows the links between economic anxiety brought on by the failures of transition and the rhetoric and ideology of growing populist movements. It also points to China’s policy of long-term economic liberalization as a success when compared to the economic devastation that neoliberal reforms wrought on the postsocialist countries of East Europe and Central Asia.

Colonial Debts

With the largest municipal debt in US history and a major hurricane that destroyed much of the archipelago's infrastructure, Puerto Rico has emerged as a key site for the exploration of neoliberalism and disaster capitalism. In Colonial Debts Rocío Zambrana develops the concept of neoliberal coloniality in light of Puerto Rico's debt crisis. Drawing on decolonial thought and praxis, Zambrana shows how debt functions as an apparatus of predation that transforms how neoliberalism operates. Debt functions as a form of coloniality, intensifying race, gender, and class hierarchies in ways that strengthen the colonial relationship between Puerto Rico and the United States. Zambrana also examines the transformation of protest in Puerto Rico. From La Colectiva Feminista en Construcción's actions, long-standing land rescue/occupation in the territory, to the July 2019 protests that ousted former governor Ricardo “Ricky” Rosselló, protests pursue variations of decolonial praxis that subvert the positions of power that debt installs. As Zambrana demonstrates, debt reinstalls the colonial condition and adapts the racial/gender order essential to it, thereby emerging as a key site for political-economic subversion and social rearticulation.

Time for Solidarity: Liturgical Time in Disaster Capitalism

This article identifies the upheaval of many people’s experience of time during the COVID-19 pandemic as part of a larger phenomenon of the 24/7 temporality that can be seen to contribute to the environmental destruction and social fragmentation typical of disaster capitalism. It then proposes liturgical temporality as an alternative to 24/7 temporality, framing it as a fitting context for the cultivation of solidarity between human beings and between human beings and the natural world. It argues that modern Jewish and Christian theologies of Sabbath-keeping as a mode of liturgical and ethical praxis have articulated a liberative vision for shared liturgical temporality but have not paid sufficient attention to concrete, collective modes of liturgical time keeping that could contend with the all-encompassing reality of 24/7 life. It concludes by discussing three ways that a more robust spirituality and praxis of liturgical time could support the cultivation of solidarity: a sense of the present that is mindful of the past and future, the invitation of practitioners into a shared story, and meaningful repetition toward the appropriation of a vision of redemption and liberation for human and non-human life.

iPads, Free Data and Young Peoples’ Rights: Refractions from a Universal Access Model During the Pandemic

The United Nations deemed internet access to be of critical importance for human rights in 2016. In 2020, schools around the world closed during the COVID-19 pandemic. As schools were closed, inequities in internet access gained widespread public attention as many educational opportunities shifted online. Amidst this shift, this paper analyzes an Ontario provincial announcement to provide 21,000 iPads and free data for young people (ages 4-18), during the pandemic. The closure of schools in Ontario, Canada, meant that young people and families who faced technological challenges, such as a lack of devices, stable and affordable internet connections, or sufficient data allowances, could experience barriers to their right to an education. This paper revisits a community informatics (CI) model of internet access, the Access Rainbow, to analyze attempts to operationalize the right to an education through technology in Ontario. In parallel to rights, however, the field of CI faces the ongoing presence of profit-oriented corporations within universal access efforts. This paper argues that socio-technical infrastructural elements of access to the internet became visible through the breakdown of the pandemic. Furthermore, it considers the multi-stakeholder efforts required to implement useful and effective access, where school boards responded in varied ways locally. The paper contributes the concept of refraction to offer continued theorization of a distributive paradigm and a rights-informed approach in community informatics against the backdrop of the pandemic, which could also act as an opening for privatization and disaster capitalism.

Epic Cruelty: On Post-Pandemic Performance

As today’s catastrophic Covid-19 pandemic exacerbates ongoing crises, including systemic racism, rising ethno-nationalism, and fossil-fuelled climate change, the neoliberal world that we inhabit is becoming increasingly hostile, particularly for the most vulnerable. Even in the United States, as armed white-supremacist, pro-Trump forces face off against protesters seeking justice for African Americans, the hostility is increasingly palpable, and often frightening. Yet as millions of Black Lives Matter protesters demonstrated after the brutal police killing of George Floyd, the current, intersecting crises – worsened by Trump’s criminalization of anti-racism protesters and his dismissal of science – demand a serious, engaged, response from activists as well as artists. The title of this article is meant to evoke not only the state of the unusually cruel moment through which we are living, but also the very different approaches to performance of both Brecht and Artaud, whose ideas, along with those of others – including Benjamin, Butler, Latour, Mbembe, and Césaire – inform the radical, open-ended, post-pandemic theatre practice proposed in this essay. A critically acclaimed dramatist as well as Professor of English and Playwriting at California State University, Northridge, Mitchell’s published volumes of plays include Disaster Capitalism; or Money Can’t Buy You Love: Three Plays; Brecht in L.A.; and Ventriloquist: Two Plays and Ventriloquial Miscellany. He is the editor of Experimental O’Neill, and is currently at work on a series of post-pandemic plays.

Žižek's Pandemic

In the first part of this article on Žižek's recent book Pandemic! I show how he develops a political theology of the spirit through a discussion of social distancing. In this argument Žižek connects the idea of physical distance to the biblical story of the resurrection, in which Jesus says to Mary Magdalene “noli me tangere” (“touch me not”), in order to imagine the emergence of a community of spirit from the social, political, and economic ruin caused by the COVID-19 pandemic. Contrasting this community of spirit to the Chinese Communist Party's Foucauldian response to the outbreak of the virus, Žižek suggests a turn away from Prometheanism and the logic of domination toward a new posthuman humanitarianism based on a recognition of human weakness, vulnerability, and fragility. In Žižek's view, this turn toward a new form of humility would emerge from the final disenchantment of the spirit of capitalism and a recognition of the difference between human work, which contributes to a meaningful world, and bestial labor that dehumanizes and means nothing. Thus, the article shows how Žižek thinks about the pandemic in terms of a crisis of late capitalism and the possibility of a new spirit of communism. While the presexual nonlife of the virus is comparable to the drive of capitalism in respect of its unthinking will to replication and reproduction, Žižek founds the basis of humanity in our (human) mortality and being toward death that open out onto a new horizon of releasement (Gelassenheit) beyond biotechnoeconomic nihilism. The conclusion of the article, therefore, shows how Žižek imagines that the pandemic presents humanity with an existential choice about the way we organize social life. This choice is between the biopolitical domination of Chinese authoritarianism that seeks to control every aspect of life, American disaster capitalism that accepts the brutality of the state of nature, and finally Žižek's utopian spirit of communism based on a recognition of human and planetary finitude.