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By MartÌn K
(Agosto, 2002)
( For Spanish translation, see Hacer Confianza in Spanish section.)

For those of us we are participating in new movements like the assemblies, we feel that for the first time in a long time that we are creating spaces in which we can "do something" in a country that has been characterized by submission, passive resignation and the irresponsible and deliberate incapacity of the state institutions (as well as the entire system of representation that supports it) . In some way, the assemblies, as well as the piqueteros and other organizations, are weaving a web, with the fragmentary bits and pieces that were once the Argentine people. We are creating a new public space, new names, new definitions, in synthesis, a new reality, in the middle of the desert...

We know that this task is not without difficulties and obstacles, upon which we feel it is important to reflect, not out of a desire for perfectionism but because if we are to create something that is really new, it implies that we are not copying any recipe or pre-established model, but that we are constructing as we go, creating and analyzing the effects of our actions, learning to do and to think, with the input of every one of us, with the obstacle of every one of us.
One way to think about the crisis that is effecting us is to look at the profound changes in the relationships between the members of this society, that I would characterize as a brutal crisis of lack of trust.
This lack of trust has been stimulated and sustained by the implementation of a system of values and relationships that privileges the individual (and his material correlate, private property), an idealogy that hierarchizes personal projects, promotes competitiion and accumulation, isolates the individual from networks, exalts egotism and sustains the fiction of paradise on earth, with the carrot-promise of salvation sustained in the accumulation of personal prestige. This "faith in the market" has infilitrated our brains and shows up, even involuntarily, in our thoughts and actions.
" The religion of the market" has emptied meaning from representation (Que se Vayan todos!), but it has also affected the day to day way that we live and relate to one another.
The long and progressive crisis produces day by day a social space that is more and more inhabitable, and in episodes like the 20th of December (and in all the horizontal associations of these times) a limit is being constructed to thsi fragmentation, a space is being opened, where before there was the competitive jungle of the market. Some of us, at least, have progresssed from the shopping mall consumer to the neighbor in the street.
Into this new space have come the similar and the different, those that have been here for a long time and those that are new , sensitive ones, and tough ones, dogmatics and poets, the silly and the serious, the impatient and the serene and the desperate. Unlike in the shopping mall, in these spaces we have relationships with our neighbors, with our similars, and this is perhaps the basis of the assembly, because it is with the link between neighbors that we can construct a community that resists the imperative of individualism.
It is not strange that we have difficulties within the assembly. As one neighbor said, we maintain the properties of the old ways of doing things within the new space that we are constructing.
Just because the difficulties exist does not mean that they are always expressed. It is necessary to "give space", to listen to what perhaps is not said but manifests itself as rage, unease, tension.
Partir de la idea de que ninguno de los que participa en la asamblea est· excento de ser obst·culo para el movimiento colectivo (y su inversa que es que nadie tiene la posta, sino que la única posta es la que se construye colectivamente).
None of us who participates in the assembly is exempt from being an obstacle to the collective movement. Nor does anyone have the right way, because the only way is the way we are constructing together.
We need to allow that whatever in good faith appears, has its own reason to be, even if it is not understood or it is understood too rapidly, which is the same, and should be listened to, without hierachies or judgements about what should and shouldn't be listened to.
This work involves thinking about "relational" problems, namng them and making public any reflection on these questions. In any other way, they will continue to operate invisibly and it will be impossible to tackle them.
I think that this perspective is fundamental so that the assembly can "open up" to those neighbors whose participation is based on wanting a space to work with one another, and not so much on idealogical convictions or militancy. Basically I believe that wanting to work with one another implies in these times an ideological position.
In this way, by generating trust,, we have a mode of cohesion that is not merely based on preconceived convictions, but that comes from the relational effects that occur within the framework of the assembly and contribute to the facilitation of this space as it is built within the brutal desert of market individualism.
Esta manera de entender la asamblea, implica una Ètica que se articula en una renuncia a aprioris, formas y funcionamiento particulares y previos a la asamblea misma.
Th is way of understanding the assemblies implies an ethic that defines itself by renouncing forms that were previous to the assembly.
Building trust is , to cement a faith that assumes a concrete interchange within the space of the assembly, in the form of the construction of agreements and practices, using action that thinks about itself and thought that manifests itself in action.
Fraternal salutations,
Martin K

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