Hack the Pandemic

Narrative Strategies in Times of COVID-19

A virus has put in check the hegemonic economic - social - spiritual system. The COVID-19
pandemic managed to stop the daily routine in one part of the world, but it also highlighted
the extent of social inequalities and the enormous tendency to concentration of wealth.

Big companies choose profits over health, governments continue their policies of institutional
dispossession, while the media they drive fear and an apocalyptic narrative. Oppression
systems want to make us to pay for the continuity of their existence with our lives.

This document is part of an exercise of synthesis and systematization of the dominant narratives
that have passed through our radar and we have seen them reproduce in pandemic times;
there are also antibodies, reflections, discussions and dreams we've come across in the past
few weeks. We hope it works to start a collective reflection: what does this moment require of
us?

As storytellers, narrators, artists, communicators, radio journalists, journalists, cultural hackers,

we have an extremely important responsibility in the crisis looming: make radical common
sense, create stories that crack the walls, open the imagination to create other possible
futures.

The Hegemonic Narrative:

1. It makes the structural reasons for the crisis invisible. It promotes the idea that this virus
“doesn’t discriminate” is a threat to all people “on the planet and “it’s the cause” of
suffering we are about to experience. It makes invisible that the economic and
demographic impacts depend on pre-existing system vulnerabilities: “development of
the first world” after colonial exploitation, forty years of neoliberal politics, fifty years in
which the expansion of capital has extinguished 60% of biodiversity on the planet, the
dismantling of health systems and social security, the burden in women of caring for the
sick, chronic diseases due to an industrial diet model, the poisoning of water and air,
the privatization of water that leaves 40% of the world population without even the
possibility of drinking or washing their hands. In January this year, 2153 rich people
concentrate the same wealth as 4.6 billion poor people (60% of the world population).
The virus does not discriminate, but structural inequality does.
 There are articles and scientific studies that show that viruses that spread in these times
are directly associated with the destruction of ecosystems, the deforestation and
trafficking of wild animals for the installation of monocultures. However, the narrative of
the pandemic shows it as a disease, not as a symptom. Neither in the speeches of the
politicians, nor in the mass media it is mentioned the need for a radical change in
relationships between people and with the planet.
2. It instills fear and panic. The narrative of fear of the unknown. In a world where panic
spreads and “viralizes” in real time, a “deadly disease with no cure” it quickly became
monohistory, narrated in multiple formats. The paid means look for the alarmist headlines
that can generate more clicks, the Western governments drive racist narratives and fear
of the other, the infrastructure of the fake news generates confusion and disinformation,
the monopolies of the internet cynically display their massive vigilance, mainstream
philosophers invoke falls of systems and paint dystopian futurisms. Fear and
oversaturation of information has generated a moment of collective anxiety, massive
arms purchases, hoarding of basic necessity products, violence and racist, classist and
patriarchal discrimination.
3. It imposes a state of exception. In this context, the Nation States have taken the
advantage to impose restrictive and punitive measures, from curfews, arrests,
militarization of the streets, extreme surveillance online and offline. In logic of “we do it
for your good”, opens the possibility of a state of exception as a daily life, a narrative of
“we are protecting you from yourself” is promoted. The Governments demand that we
leave the streets and ask for obedience in exchange for salvation.
4. Play a war speech. “The common enemy is the virus” presidents, military, doctors,
political analysts, international organizations have said and have declared in an open
war against COVID-19. From this narrative the idea of “man at war / domination of
nature” and the anthropocentrism that separates from the web of life. The warlike
discourse hides the roots of the problem, attacks the virus, but not the root causes of the
disease that have to do with the model of society established by neoliberal capitalism
and the expansion of the borders of exploitation in all corners of the planet. This “invisible
enemy” is a metaphor that serves to strengthen nationalist-totalitarian discourses,
closing borders for people, promotes the war economy where billionaire funds are
generated to “cope with the consequences” of the pandemic.
5. It justifies militarization. In some territories where militarization has been happening for
years, the narrative of the pandemic has justified the deployment of troops in
communities with historical land conflicts, megaprojects, extractivism, privatization. In
other countries it strengthens the political-economic power of military structures that
administer or “safeguard” institutions. But we have to keep an eye on that it is not
exclusive to the global south; Europe has been deployed tens of thousands of soldiers -
including Americans. As they pass the weeks and the western nation states show their
ineffectiveness, nonconformities grow, calls for disobedience, anger that possibly lead
to massive social mobilization around the world. And the History shows that armies are
not meant to protect the people.
6. An economistic discourse reigns. In a system where the imperative is economic growth
above life, one of the most present narratives is the “effects” of the pandemic on
national and global economies. On the one hand, companies and governments that
have decided to prioritize the health of the economy over people's health, also the
announcement of the global recession and a series of drastic economic rescue
measures involving tax exemptions, the rescue of banks, transnational corporations and
private companies “for the good of all”. The metaphor of convalescent economy
makes invisible that the economic system is the disease: the infinite growth on a finite
planet.
7. It promotes an individualistic distancing. The responsibility for the expansion of the
pandemic in the individual, the narrative of “stay at home” and the “healthy distance”
has the risk of transforming everyone into a possible contagious and everything human
contact at a possible risk. This exacerbates individualism and strengthens the Otherness.
The effects of this narrative in the immediate is to widen the social differences: those
who do not have the privilege of isolating themselves will be blamed when they get sick,
those who got sick will be stigmatized. Increasingly those Others will be those who are
already in circumstances of inequality, choosing between the lives of grandparents and
ours, choose between our life and that of the neighbor. The pandemic closes the daily
life, intensifying the precariousness of the homeless, the homeless social security, of the
poor.
8. Promise to return to normal. We are prescribed as medicine the cause of disease.
Strengthens the idea that the “status quo” is to be healthy and blame the virus for the
 social and economic crisis. The promise of “getting well again” drives the logic of a
collective responsibility to keep the social hegemonic systems in force, political and
economic. The measure of well-being is that of a strong economic system, that
companies keep precarious jobs, that governments recover their stability, that we return
to pay rents, electricity, bank debts, that (those who have) don’t lose our privileges.
9. Solve the crisis from consumption. With the narrative of “the markets are afraid”, “the
economy is sick”, a collective responsibility is assumed to “heal”, “rescue”, "strengthen"
the economic system so that it returns to its "natural" growth. There are companies and
governments of selfish rationality that have chosen the path of cynicism justifying
“primary use services” labor exploitation, they continue operating without minimal
sanitary measures, which has led to popular outrage and in some cases to strikes. But
there is also “business activism”, which uses the catastrophe to advertise and stand well
for being socially responsible. The banks that defer debts, companies that donate
medical equipment and put their logos in hospitals, the millionaire startups who know
they depend on compensatory consumerism to continue existing. But here is a nerve
center narrative, capitalist economies are 70%-80% driven by consumerism, the
pandemic is forcing to turn to the most basic needs.
10. It colonizes our imagination. The Apocalypse is a disciplining of the imagination. Thinkers,
philosophers, religious, opinion-makers in the mainstream media they sell the idea that
the hegemonic model is unquestionable. They close the margin wishes and possibilities.
They make other critical and radical ways of thinking-doing invisible. We have seen this
movie before, we have read religious texts that announce it; it's easier to imagine the
end of the world than the end of colonialism-capitalism.
Our imagination is colonized by a narrative that predicts the linear end of the history; it
is easier to blame a virus for the catastrophe than to take responsibility for the model of
the world we have, based on the exploitation of lands and stolen lives. The hegemonic
narrative makes use of preconceived symbols and stories, dead metaphors, absolute
truths settled in our minds based on repetition. But the paralysis of this world allows us to
listen carefully: there are towns that were here much longer before, that tell us that the
world is already over in past times and these ends have been lessons that we must not
forget.
 Cultural Hacking *:

1. Inequality is the pandemic - hack the systems of oppression.

The systems of oppression: patriarchy, colonialism, capitalism, racism, are causes of the effects
of the pandemic. In the hegemonic narrative a monoculture of stories about the “target of
the global north” or the “urban middle class”. We make a call to create narratives that do not
make invisible, victimize and make more precarious the diversity of people and territories; can
be narrated from dignity. We convoke to show the constellations of stories in the midst of the
pandemic, it is important to do visible the systems of oppression, but especially the alternatives
that flourish in the midst of the emergency.

Organized women's movements weave networks of solidarity and mutual care, rebellious
narratives that break the structures of inequality in a moment where confinement exacerbates
sexist violence. Indigenous communities share medicines, agricultural practices and land
care, resilience narratives and healing ability for a wounded planet.

2. Community is a territory of struggle - hacking home.

Another narrative strategy is to reflect and act from spaces that resonate with the locality,
daily life and reaffirm that local knowledge is legitimate. We know that both the pandemic
and the recession will have day-to-day effects: disease, water shortage, hunger, increased
basic food basket, indebtedness, increased transportation costs, service cuts, unemployment;
in this crisis the home has become the first territory to defend (this is also where many violence
patriarchy and capital become evident).

Movements have gathered around the home crisis: cancellation of rent and services
payment, deferment/cancellation of debts, basic income -or redistributions of collective
resources-, urban permaculture, solidarity groups to supply the State deficiencies, mutual
support initiatives in neighborhoods and communities.

A long-term strategy is to keep driving local action and help knit from there the global
interdependence. 2019 showed us that the uprisings in various regions of the planet
happen when the overflow where daily life collides with the capital system. That is why
the rebellion from the everyday is radical, it transforms from the root the social and
economic, it drives to autonomy and the redistribution of wealth.
 3. We don't want to go back to normal - hack into the status quo.

“Because normality is the problem” was read during the Chilean revolts. This is an imagination
exercise and important critical thinking. It involves questioning what they are the structures of
oppression that we reproduce every day: with the stories that we have our way of life, our
privileges, our prejudices, with our speeches, with our actions, with our silences. It is a call to
turn self-criticism into rebellious narratives.

It also involves imagining outside the structures that currently govern our lives. Why do we
continue taking our efforts to demand freedom from oppression structures? There is sufficient
evidence to demonstrate that the Nation-State is sustained in annihilating the natural and
cultural diversity; that many modern “democracies” are a tool for legitimizing capital; that the
idea of “Progress” of the “developed” nations is based on colonial exploitation; that
“Progressive left” in power is also extractivist; that the hegemonic economic system benefits
1% and creates the structural inequality that we are experiencing.

The priority remains to demand a decent life, defend the territories with all possible strategies
and decentralize power but we do invite to make clear what are the limitations of hegemonic
systems and not ask for creating a silk purse from a pig’s ear. The idea of “reforming” the system
was in force for many years, but the reality we are living probes that structural changes are
urgent. We have to be careful, not every change is good for our communities and no change
is permanent. In times of “instability” and “transformation”, How do we dispute the logic that
gives meaning to normality? How do we target structural changes that require time, effort and
collective action?

4. Radical because it takes root - hack from the alternatives.

We are so used to responding to political situations and the times of “Up”, to defend ourselves
from violence and to denounce the daily oppression that it is hard to point out the shoots that
grow in the cracks of that wall. Structural critic and radical alternatives go hand in hand.

In times of pandemic, an effective strategy is to subscribe to those viable solutions that can
solve basic needs while dismantling structures oppressive. In contrasting the alternatives with
the crisis, we suggest trying to question: is it good for me? Is it good for my community? Is it
good for the planet? Part of this reflection, leads us to claim various tasks that are essential for
life:
 a. Health alternatives
b. Housing alternatives
c. Alternatives for water management and distribution
d. Food production and distribution alternatives
e. Alternatives of energy sovereignty and renewable energies of community
management
f. Economic systems based on solidarity
g. Self-government systems and local autonomies
h. Struggles in defense of life and territories

5. Solidarity is the health of the people - hack from reciprocity.

The hegemonic narrative hides solidarity among those from below and promotes charity
vertical and uneven. We must pay special attention not to strengthen solutionism of NGOs,
technological capitalization through apps and platforms that are closely tied to the market
and data mining, investment supports privately awaiting rescue packages in return, the debt
that strengthens the banking system, and the paternalism of the State. It is important not to
centralize, regulate or capitalize solidarity; but to promote the participation of the individual
for the common good.

Equally important is the health of the community, mine and that of my family; the power of
the collective and the common are the antidote to hyper-individualization that sustains this
system of oppressions. It is important to weave narratives that promote other forms of measure
well-being, where my health depends on the health of others, where it is evident the
interdependence between people and territories. Solidarity is part of our humanity and it is
not an institutional discourse. History reminds us that in moments of crisis, the solidarity that turns
into responsibility generates structural changes.

6. Life is more important than money - hacking the logic of capital.

Both quarantine prevention measures and the economic recession that is to come, allow us
to look and focus on the essentials that life needs to reproduce: water, food, decent life. A
meme reads: "It is interesting how the economic system collapses when people consume only
what is necessary.”
Millionaires complain about the loss of 15% to 20% of their capital this year, but they have
resources to live 15 or 20 lives. The population that lives daily does not need a pandemic to
know it, but those with the most privileges need to understand why it is essential defend water,
defend agriculture, defend territories. It's a good time to question ourselves as societies: what
are the human activities of which do we really depend? what are priorities? Who are the
people who work on those activities? It is time to support the demands of those people who
work in conditions of slavery but they are the ones who maintain our daily life. It's time to
promote the collective responsibility to defend the common.

7. Existing without destroying - hack the logic of consumption.

Once we reveal what the fundamental needs for life are, it is time to question our “ways of
being and existing”. There has been talk of “flattening the curve” as a metaphor to stop the
expansion of COVID-19, but capitalism and its consequences have a similar behavior:
exponential growth without control. Capitalist economies depend on 70% or 80% of mass
consumption, this means that this model of exploitation is based on the lifestyle of people with
more privileges.

Modern urban life imposes an aspirational model, hyper-visibilizes the individual but it makes
diversity invisible, and together with social atomization, spiritual isolation, accumulation of
wealth and power in the most privileged sectors, are fuel of this death machine. But, for the
first time in recent history, the machine stopped for a moment. As part of the war narrative,
we will be called to a massively “consume” to “revive the economy”. It is time to hack that
logic and this begins by taking responsibility for changing the consumption habits that
consume us, make visible the alternatives of decent life and the possibilities of economies
based on caring for people and caring for the planet. In urban space, it is important to
practice cooperation, mutual aid, simple hospitality between neighbors.

8. The emergency is not over - hack the climate crisis.

The pandemic is the story of the moment, the economic recession that follows will be the same
devastating and perhaps less mediatic; but the systemic crisis was already here and its most
destructive symptoms are felt across the planet. It is predicted that if the greenhouse gas
emissions do not drop dramatically in 10 years, we are going to exceed a limit of 1.5 degrees
of global warming, by 2050 the damage would be irreversible and by 2100 the planet could
be uninhabitable by the human species. The girls and boys who are being born today are
already experiencing the consequences of this climate crisis.

This imbalance on the planet generates great droughts, as well as catastrophic environmental
phenomena; the poles melt, the sea acidifies; there are great fires in the planet's lungs; water
wars, famine, massive migrations of people displaced by the effects of the crisis. It is
demonstrated by same international organizations that the “green growth” and the
international treaties measures to mitigate the climate change are not nearly enough. The
endless economic growth and life on the planet are not compatible.

We must be careful not to reproduce eco-fascist narratives like “humanity is the virus” or “this
decreases overpopulation”. Flattening this curve requires a transformation of daily life and a
brake on the economic system similar to the one it has generated with the COVID-19
pandemic in the global north.

The main perpetrators of carbon emissions per capita are Europe and United States. Now for
the first time they are experimenting on their body and their daily life the implications of
momentarily stopping the privilege that is killing everyone.

9. Heart of Heaven and Heart of Earth - hack anthropocentrism.

The logic of the human being as dominator of nature has its foundation in the western culture
that places the heterosexual white man as the center of the universe. Due to its hierarchical
and patriarchal origins, the western tradition lacks empathy towards non-human beings as
well as other humans. The world was created around him, the woman of his rib and therefore
everything exists for his benefit. What happens when we apply the questions to this metaphor:
is it good for the person? Is good for the community? Is it good for the planet?

The fact that anthropocentrism is a dominant narrative does not mean that is the only one:
there are other ways of being and existing, other worlds, other epistemologies. Without
romanticize or homogenize the metaphors of other cultures, we see that various peoples that
the West named as “Indians” have existed and coexisted with their territories for thousands of
years. It is no coincidence that 80% of the biodiversity of the planet is protected in “indigenous”
territories.

The cosmology of the K'iche “people, one of the Mayan peoples that live in Mesoamerica,
understands the universe as a living body: on the cardinal axes are the sun, water, earth, air
and in the center - there is no man - there is the heart of heaven and the heart of the earth.
In the territory called Guatemala, the town of Totonicapán 200 years after having recovered
its forests from the Spanish crown, the communitarian care of its territory allows the birth of
water that irrigates most of the country. Like this, there are thousands of towns with metaphors
where people are part of a living and interdependent system. They are the peoples that during
the pandemic continue defending life. What does that tell us about his way of understanding
the world, about his way of organizing and reproducing life? What can we learn from those
who can exist without destroying? What responsibilities can we assume with them?

10. Ancestral futures - hack the end of the world.

The “indigenous” peoples are those who have lived under siege and the most violent terrible
in the last 500 years. Many were eradicated with induced epidemics by the colonizers; their
life, language, ways of being and existing have tried to be disappeared by the dominant
culture that is collapsing today.

Part of the lessons learned from the cultures that preceded and are still here (maybe they will
be existing when all this “is over”), is that they have learned the lessons from other endings of
the worlds, prior to this one. Those knowledges inform the present relationship between
people, territories and time. There are worldviews that don’t conceive a present without a past
or future, where those who have already passed through these lands, those who inhabit them
and the generations to come are in the same time, a time that is not fragmented: a cyclical
time.

The pandemic reproduces one of the most terrible logics: they tell us that there will come a
moment when we have to choose between the old and the young. What would happen to
a world like that? Today more than ever it is necessary to create spaces for exchange
between grandmothers, grandfathers and those who are going to inherit their knowledge.
Part of the most effective strategies to dislocate the narrative of the end of the world, is to
remove the veil of fear that restrains us from seeing other horizons. How much longer are we
going to keep this anti-life system? After the world as we know it, what comes next? How do
we do bridges between ancestral knowledge and hopes for the future to come?
Footer:

Stories shape the world. We believe that the work of storytelling can help create new common
sensations that emerge in these moments of crisis, where the logic of everyday life is disputed
but also the meanings of our existence itself.

The intention of these reflections is to share them with those who find it useful in their work as
storytellers, do not try to be true or indoctrinate anyone, take what serve them and question
what does not resonate. There are data and textual references that we have decided not to
quote, you can use online search engines - preferably they do not undermine your data- for
easy location. No idea is ours; can share them freely, copy, paste, misinterpret, remix or
propose changes to us or additions.

*Cultural Hacking: Make radical common sense. Insurgent narratives of Open Source. Defend
life and territory; dismantle the systems of oppression meme at once. Long life to free culture
and gifs of 🐱.