by Simon Marginson
The Covid-19 pandemic is instructive for social theory. It is like a gigantic experiment. It is not a controlled experiment, but a universal condition that enables differentiation on the basis of time and space, both geographical and discursive. It is possible to compare society before and during the pandemic, and also to compare the political and social evolutions and manifestations of society-under-pandemic-conditions in different nations and regions.
by Tawana Kupe (Pretoria)
Drawing from both traditions, universities are trying understand how it was that science largely missed the signs of Covid’s coming, and so fulfil their obligation to secure the long-term future of humanity on this planet.
But they know, too, that the university must rise to the immediate challenges of global health, education and economic crises; job losses; poverty; and the overriding sense of uncertainty and insecurity. These all existed pre-Covid, of course, but the pandemic has aggravated each with knock-on effects.
by Alonso Casanueva Baptista
The secretariat of public education in Mexico – the institution in charge of the standardized schooling practices there – organized for the current semester to take place via radio, internet, but most importantly, television. From August 24th to the end of the school year (July 2021), thirty million Mexican students will enrol in school whilst relying on technologies that usually do not play a central role in their formal learning experiences. The written word will be overtaken by waves, signals, and connections.
by Timothy Andrews
In the current pandemic, we find ourselves in a similar situation to that of Virginia Woolf’s audience in Between the Acts. Forced into our homes as a result of lockdown measures, a mirror is held up to us so that we can see the intimacy of our lives under the stark light of history unfolding in the present. Like Woolf’s audience, we too are on the cusp of a new era.
by Isabela Capovilla Romanetto and Matheus Capovilla Romanetto
That it was possible to dream in more depth is immediately related to how much more silent the city became. This is not only an effect of the absence of people on the streets, but also of changes in the mobility system, which for some time had less buses, and generally less cars around. Downtown São Paulo is an enemy of dream life.
by Tim Soutphommasane and Marc Stears (Sydney)
For the most part, the Australian government’s response has been effective in suppressing the numbers of infection since the virus was detected here in March 2020. There are, however, signs that we are now seeing a more worrying new phase of conservative ideological ascendency in Australia.
by Andrew Simon Gilbert
It has become increasingly common over recent years for academics to declare a “crisis of trust” in Western institutions. One of the main points of this crisis has been the healthcare system, with eroding trust in doctors and the institutions of biomedicine apparently evident in surveys, as well as the proliferation of “anti-vaxxer” ideology and people’s willingness to second-guess health professionals
by Peter Newman
Then we turned the corner of a new decade with raging bushfires in Australia, and the unleashing of a frightening new pandemic. Could this be the crisis that would creatively lead to a new green economy as I optimistically suggested and have written much about for most of this century?
by Howard Prosser
Camus is back. The Plague is everywhere. Its brave everyday characters resonate with our ideal selves, our care workers, and our belief in a possible ending to the global pandemic. But his allegory also highlights how exclusionary politics is always an option. Our city selves are vulnerable – to plague, to authority – in spite of our desire not to be. Outbreaks remain possible. They can get out of control. Liberalism is not immune to tyranny.
by Ira Raja
In the weeks that followed the announcement of the lockdown, the Government of India, not unlike governments elsewhere, issued several rules and decrees, all purportedly aimed at containing the contagion through non-violent measures or what the Indian PM called ‘the people’s curfew’. But the biopolitical measure of the lockdown, meant to illustrate the mechanism of making (rather than letting) live, was beset from the beginning by a range of contradictions.