Books by Lara García Díaz
Commonism: a new aesthetics of the real, 2018
The promotion of entrepreneurship by neoliberal policies has extended a new model of labour subje... more The promotion of entrepreneurship by neoliberal policies has extended a new model of labour subjectivity based on risk-taking individualism (Berry 2016). Such subjectivity manifests itself in a growing precarization of a creative middle class on at least four levels: economic, social, political and mental. These four levels allow us to claim on how the difference between the proletariat and the precariat, between the working class and the creative class, suggests that the political challenges that this current moment presents seeks other revolutionary agencies and new methods of
organization. These forms will need to go beyond trade union solidarities, Fordist economic structure, and more generally, the social state model and its welfare state. To do so, we propose here how a new
consciousness for the precariat can be constructed on a number
of three levels: articulation, composition and commoning.
La cuestión es ir tirando, 2020
En el arte y la cultura, entendidos ambos como ámbitos particulares del trabajo cognitivo, el tra... more En el arte y la cultura, entendidos ambos como ámbitos particulares del trabajo cognitivo, el trabajo gratuito se camufla fácilmente con aquello que hacemos por amor al arte. Desde el momento en que los procesos laborales abarcan el conocimiento y el afecto, el deseo y los cuerpos, las motivaciones y las opiniones, se hace evidente y visiblemente palpable que gran parte de
lo que realmente sustenta hoy nuestro trabajo termina por no ser económicamente recompensado. En este texto utilizo el término housewifization (1986) propuesto por Maria Mies para revisar los parámetros de subjetivación que construyeron la figura del 'ángel del hogar' y trazar similitudes con los procesos de subyugación imperantes dentro del panorama cognitivo español actual y en especial en su contexto artístico. Concluyo argumentando en como las esferas productivas cognitivas han acogido las lógicas del trabajo invisible no remunerado, basadas en la gratuidad y la división sexual y racial del trabajo, como su nicho de acumulación. El trabajo cognitivo se expande, así, como una actividad productiva que ensambla vida y trabajo para tornarse invisible y no
poderse medir. Una fórmula de explotación incuantificable e
intrínsecamente incorporada en nuestras formas de vida.
Una fuerza vulnerable, 2020
The humanists, roughly speaking, marked our ways of being and knowing in the world under concrete... more The humanists, roughly speaking, marked our ways of being and knowing in the world under concrete and specifically human parameters. They formed a type of human relation based on sovereign terms; that is those of dominance and control. Giorgio Agamben, following Benjamin, argues that the reduction of some categories of humans to the state of bare life, or naked life, is the end result of the Western modernity project (Agamben, 2006).
The text proposes however to redirect Agamben's notion of bare life to insert it into another discursive coalition, and thus try to formulate a different response to the question of altering humanist systems of power through it. To this end, it proposes to understand Agamben’s proposition in dialogue with Spinoza’s ideas, followed by those of Gilles Deleuze, Félix Guattari and Rosi Braidotti, to think of the effects of power as much in the repressive sense (potestas) as in the positive sense, that is, as potency (potencia). A bare life is conceived then as a life that is easily extinguishable, but also a life potentially capable of disarticulating the very logics that bind it, something very close to what Tiqqun propose as ‘Bloom’.
Textus, 2020
Since the 1990s, and closely related to the emergence and expansion of cultural industries, cultu... more Since the 1990s, and closely related to the emergence and expansion of cultural industries, cultural entrepreneurship (Smit, 2011) has been rising as the model of labour organization in art and culture, both understood as specific areas of cognitive work. Characteristics such as innovation, originality, flexibility, or insecurity are now considered
characteristic elements of the process of cultural entrepreneurship (Lumpkin and Dess, 1996). In general, it seems obvious that cultural workers today need new forms of protection and collective configuration. However, a trade union, in Marxist terms, would not be an answer to the current forms of self-enterprise that imply economic, social, mental and political precarity. In fact, the lack of available collective representation in the creative and cultural sector is probably one of the reasons why more and more cultural
workers literally self-manage and collectivize their activities, setting up support platforms where they share materials and studio space, as well as social contacts, parenting
groups and food cooperatives, reducing the overall impact on both their work and their daily subsistence.
The potential advantages of these heterogeneous and collective organizations are however not exempt from complicated and exhausting practical problems. This text uses feminist theory and precarity politics to highlight the urgency of shifting the coordinates of the public debate towards the support of collaborative and heterogeneous organization models that may gradually experiment with more sustainable work arrangements and life forms in the cultural sector. It furthermore concludes on how Feminisms are undoubtedly essential in this task of thinking critical and affirmative ways of re-organizing cognitive work, and, above all, of devising life forms capable of coping with economic, political, mental and social precarity (García Díaz & Gielen, 2018).
Terms of Conditions, 2021
In Art and Culture, as one particular field of cognitive labour, workers’ experiences of precaris... more In Art and Culture, as one particular field of cognitive labour, workers’ experiences of precarisation and love lay closely together. The role played by strong intrinsic work motivations, typical for the kind of projects fuelling creative work, too often partners with forms of self-exploitation. Emotional, communicative and affective capacities have gained crucial relevance in cognitive modes of production. As these capacities have been put to work and commodified within labour processes, it becomes difficult to trace a clear line between what is work and what is not, what is payed labour and what do we do for love. From the moment in which productive processes encompass knowledge and affection, desire and bodies, motivations and opinions, it becomes evident, as never before, that much of what is actually been given in the labour process will not end up being economically rewarded. With some interesting similarities to domestic and care work, the incorporation and expansion of affective capacities into the work we do transforms productive labour into 'an act of love', making difficult to differentiate what is work from what is life.
The Rise of the Common City On the culture of commoning, 2022
The Interest in care has been growing progressively, both in the cultural sector and in the theor... more The Interest in care has been growing progressively, both in the cultural sector and in the theory of the commons. Care has been praised as a practice and value from which to reconfigure new social relations and forms of organisation based on the responsibility we all have to each other and what surrounds us. However, the historical and cultural association of care and the female gender has been used to domesticate women and normalise what is still an unequal system of labour organisation. This article therefore aims to trace the extent to which care, as used in the framework of the commons today, has been able to leave such association behind, through the use of feminist literature on reproductive labour and the ethics of care. As a result, I expose how both theoretical frameworks are based on a 'women's family-orientated care' that does little to disentangle care from the heteronormative family structure and its kinship obligations. The final section of the article therefore attempts to introduce the ability of intersectional theory to enhance both theoretical frameworks for cultural commoning. Critical engagement with intersectionality can help commons theorising problematise and challenge the normative bases that support care today by decentralising the gender category and the white female experience.
Papers by Lara García Díaz
Concreta, 2021
Si bien el cuerpo no se ha de entender como una cosa meramente biológica sino como una entidad co... more Si bien el cuerpo no se ha de entender como una cosa meramente biológica sino como una entidad codificada, como una interfaz, un umbral, un campo de fuerzas incesantes donde se inscriben numerosos códigos, el reconocimiento de sus límites y fracturas se vuelve un reclamo moral y político. Según Rosi Braidotti, es en la sostenibilidad —entendida como el arte de construir umbrales que posibiliten continuar con el potenciamiento común— desde donde dichos reconocimientos se vuelven clave para cambiar las relaciones o conexiones que nos constituyen. Dichos umbrales demandan de la suficiente responsabilidad como para no desertificar el conjunto relacional a costa de un cuerpo o estallar en el curso de una experiencia demasiado intensa, que sobrepase aquello que podemos soportar.La problemática consiste, entonces, en conocer a través de qué mecanismos podemos llegar a trazar de lo que es capaz cada singularidad, de tal manera que el conjunto no explote. Según Braidotti, nuestro cuerpo nos dirá cuando o si hemos alcanzado un umbral o límite a través de señales tales como las náuseas, la enfermedad, el miedo o la ansiedad. Pero, ¿cuáles son los límites de mi propio cuerpo en relación a los tantos otros cuerpos diversos y diásporos que me rodean y me configuran? Mediante los resultados extraídos a partir del taller de escritura colectiva 'Encarnar los Umbrales' que tuvo lugar en Bulegoa z/b (Bilbao) en febrero de 2021, este texto funciona como un ejercicio de volcado, una especie de tartamudeo intencionado, que no aspira a describir de forma detallada las metodologías utilizadas en el taller, sino que narra lo vivenciado al intentar responder la pregunta planteada por la propia investigación de forma colectiva.
The promotion of entrepreneurship by neoliberal policies has extended a new model of labour subje... more The promotion of entrepreneurship by neoliberal policies has extended a new model of labour subjectivity based on risk-taking individualism (Berry 2016). Such subjectivity manifests itself in a growing precarization of a creative middle class on at least four levels: economic, social, political and mental. These four levels allow us to claim on how the difference between the proletariat and the precariat, between the working class and the creative class, suggests that the political challenges that this current moment presents seeks other revolutionary agencies and new methods of organization. These forms will need to go beyond trade union solidarities, Fordist economic structure, and more generally, the social state model and its welfare state. To do so, we propose here how a new consciousness for the precariat can be constructed on a number of three levels: articulation, composition and commoning.
The Rise of the Common City
basis for activation of business activity of industrial enterprises] Scientific Bulletin of the K... more basis for activation of business activity of industrial enterprises] Scientific Bulletin of the Kherson State University. Series: Economic Sciences. Issue 15. Part 3. pp. 78-81. 8. Chmutova I.M. (2014) Sutnistj tekhnologhiji upravlinnja ta jiji kljuchovi oznaky [The essence of management technology and its key features] Scientific Bulletin of Chernivtsi University: Coll. Sciences. wash. Economy series.-No. 710-711. pp. 70-75. 9. Chobitok V.I. (2014) Koncepcija upravlinnja ekonomichnoju stijkistju pidpryjemstv [The concept of management of economic stability of enterprises] Economics and management of enterprises of machinebuilding industry, no 5.-pp.
Arte y Políticas de Identidad, 2018
El texto crea un análisis teórico que contrasta la literatura relevante sobre temas de precarieda... more El texto crea un análisis teórico que contrasta la literatura relevante sobre temas de precariedad, reproducción social y Commoning, o prácticas sociales de comunización. El propósito del texto es plantear así cómo métodos alternativos de organización creativo social que intentan dar respuesta a la precariedad actual deberían incorporar lo que las economistas feministas Maria Mies y Veronika Benholdt-Thomsen han denominado como `perspectiva de subsistencia’ (1999). Al centrar el estudio en el colectivo de arquitectos españoles Recetas Urbanas y, más concretamente, en su papel en la configuración de la red Arquitecturas Colectivas, el texto propone cómo una `perspectiva de subsistencia’ podría beneficiarse de lo que se ha referido aquí como una `red de subsistencia’. En conjunto, este texto representa una primera aproximación de futuros análisis teóricos sobre las posibilidades de estructuras organizacionales descentralizadas basadas en los Comunes a través de una perspectiva feminis...
Arte y políticas de identidad, 2019
The paper builds a theoretical analyses contrasting relevant literature
around issues of precarit... more The paper builds a theoretical analyses contrasting relevant literature
around issues of precarity, social reproduction and practices of
Commoning. By doing so, the paper raises how alternative methods
of creative-social organization responding to precarity should
incorporate what feminist economists’ Maria Mies and Veronika
Benholdt-Thomsen has coined as 'subsistence perspective' (1999).
By drawing on Spanish architect collective Recetas Urbanas (Urban
Prescriptions) and, more concretely, their role in the network
Arquitecturas Colectivas (Collective Architecture), the paper proposes
how a 'subsistence perspective' could beneficiate from, what will be
addressed as, a 'network of subsistence'. Taken together this text
represents a first approximation on future theoretical analyses around
the possibilities of decentralized organizational structures based on
the Commons through a Marxist Feminist perspective of reproductive
work and everyday relations.
Nella selva / Wildness, 2020
The entrance to the government of the political party Ahora Madrid, from 2015 to 2019 in Madrid (... more The entrance to the government of the political party Ahora Madrid, from 2015 to 2019 in Madrid (Spain), boosted the use of public funds to promote the construction of infrastructures to bring public services and processes of mediation and conviviality closer to communities at risk of exclusion. One clear example is to be found in the commitment provided in the Regional Pact for the Ca ada Real Galiana (May 2017, Madrid) in relation to the promotion of intercultural relations. Among one of the goals of such agreement was the construction of a socio-communitarian centre in Cañada Real Galiana (Madrid). The architect’s studio that proceeded with the project was Recetas Urbanas, a studio founded by architect Santiago Cirugeda, committed to collaborative self-construction as a means to promote social integration and mediate within various complex realities.
Very much present in Recetas Urbanas’ vocabulary, ‘structures
of socialisation’ refer to the intricate ecological systems of social relations cherish by processes of self-construction, self-management and self-governance. The will by the public administration to use self-construction to foster processes of social conviviality raises however a crucial question: what would it take for this project to be caring in a context
of institutional abandonment and reign by the rules of informality? To address such inquiry, the text starts by introducing how the conditions under which the Centro Sociocomunitario was being developed were quite different from other projects in which the studio either gave support to a need of a community to which the public administration was not giving a solution, or used the art field to collect materials and experiment with participatory and technical methodologies. To trace some of the caring practices that emerged during the construction, I echo seven of the twelve social clauses conceived by Recetas Urbanas within an analytical framework composed by Joan Tronto’s ‘four-phase model of Care’ and the four ethical elements for effective caring. To conclude, I demonstrate how the tools currently in reach by the public administration have resulted in a decline of the care given to informally constituted spaces with its own particular forms of operation.
Concreta, 2021
Si bien el cuerpo no se ha de entender como una cosa meramente
biológica sino como una entidad co... more Si bien el cuerpo no se ha de entender como una cosa meramente
biológica sino como una entidad codificada, como una interfaz,
un umbral, un campo de fuerzas incesantes donde se inscriben
numerosos códigos, el reconocimiento de sus límites y fracturas
se vuelve un reclamo moral y político. Según Rosi Braidotti, es en la
sostenibilidad —entendida como el arte de construir umbrales que
posibiliten continuar con el potenciamiento común— desde donde
dichos reconocimientos se vuelven clave para cambiar las relaciones
o conexiones que nos constituyen. Dichos umbrales demandan de
la suficiente responsabilidad como para no desertificar el conjunto
relacional a costa de un cuerpo o estallar en el curso de una experiencia
demasiado intensa, que sobrepase aquello que podemos
soportar.La problemática consiste, entonces, en conocer a través de qué
mecanismos podemos llegar a trazar de lo que es capaz cada singularidad,
de tal manera que el conjunto no explote. Según Braidotti,
nuestro cuerpo nos dirá cuando o si hemos alcanzado un umbral
o límite a través de señales tales como las náuseas, la enfermedad,
el miedo o la ansiedad. Pero, ¿cuáles son los límites de mi propio
cuerpo en relación a los tantos otros cuerpos diversos y diásporos
que me rodean y me configuran? Mediante los resultados extraídos a partir del taller de escritura colectiva 'Encarnar los Umbrales' que tuvo lugar en Bulegoa z/b (Bilbao) en febrero de 2021, este texto funciona como
un ejercicio de volcado, una especie de tartamudeo intencionado, que
no aspira a describir de forma detallada las metodologías utilizadas
en el taller, sino que narra lo vivenciado al intentar responder la pregunta planteada por la propia investigación de forma colectiva.
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Books by Lara García Díaz
organization. These forms will need to go beyond trade union solidarities, Fordist economic structure, and more generally, the social state model and its welfare state. To do so, we propose here how a new
consciousness for the precariat can be constructed on a number
of three levels: articulation, composition and commoning.
lo que realmente sustenta hoy nuestro trabajo termina por no ser económicamente recompensado. En este texto utilizo el término housewifization (1986) propuesto por Maria Mies para revisar los parámetros de subjetivación que construyeron la figura del 'ángel del hogar' y trazar similitudes con los procesos de subyugación imperantes dentro del panorama cognitivo español actual y en especial en su contexto artístico. Concluyo argumentando en como las esferas productivas cognitivas han acogido las lógicas del trabajo invisible no remunerado, basadas en la gratuidad y la división sexual y racial del trabajo, como su nicho de acumulación. El trabajo cognitivo se expande, así, como una actividad productiva que ensambla vida y trabajo para tornarse invisible y no
poderse medir. Una fórmula de explotación incuantificable e
intrínsecamente incorporada en nuestras formas de vida.
The text proposes however to redirect Agamben's notion of bare life to insert it into another discursive coalition, and thus try to formulate a different response to the question of altering humanist systems of power through it. To this end, it proposes to understand Agamben’s proposition in dialogue with Spinoza’s ideas, followed by those of Gilles Deleuze, Félix Guattari and Rosi Braidotti, to think of the effects of power as much in the repressive sense (potestas) as in the positive sense, that is, as potency (potencia). A bare life is conceived then as a life that is easily extinguishable, but also a life potentially capable of disarticulating the very logics that bind it, something very close to what Tiqqun propose as ‘Bloom’.
characteristic elements of the process of cultural entrepreneurship (Lumpkin and Dess, 1996). In general, it seems obvious that cultural workers today need new forms of protection and collective configuration. However, a trade union, in Marxist terms, would not be an answer to the current forms of self-enterprise that imply economic, social, mental and political precarity. In fact, the lack of available collective representation in the creative and cultural sector is probably one of the reasons why more and more cultural
workers literally self-manage and collectivize their activities, setting up support platforms where they share materials and studio space, as well as social contacts, parenting
groups and food cooperatives, reducing the overall impact on both their work and their daily subsistence.
The potential advantages of these heterogeneous and collective organizations are however not exempt from complicated and exhausting practical problems. This text uses feminist theory and precarity politics to highlight the urgency of shifting the coordinates of the public debate towards the support of collaborative and heterogeneous organization models that may gradually experiment with more sustainable work arrangements and life forms in the cultural sector. It furthermore concludes on how Feminisms are undoubtedly essential in this task of thinking critical and affirmative ways of re-organizing cognitive work, and, above all, of devising life forms capable of coping with economic, political, mental and social precarity (García Díaz & Gielen, 2018).
Papers by Lara García Díaz
around issues of precarity, social reproduction and practices of
Commoning. By doing so, the paper raises how alternative methods
of creative-social organization responding to precarity should
incorporate what feminist economists’ Maria Mies and Veronika
Benholdt-Thomsen has coined as 'subsistence perspective' (1999).
By drawing on Spanish architect collective Recetas Urbanas (Urban
Prescriptions) and, more concretely, their role in the network
Arquitecturas Colectivas (Collective Architecture), the paper proposes
how a 'subsistence perspective' could beneficiate from, what will be
addressed as, a 'network of subsistence'. Taken together this text
represents a first approximation on future theoretical analyses around
the possibilities of decentralized organizational structures based on
the Commons through a Marxist Feminist perspective of reproductive
work and everyday relations.
Very much present in Recetas Urbanas’ vocabulary, ‘structures
of socialisation’ refer to the intricate ecological systems of social relations cherish by processes of self-construction, self-management and self-governance. The will by the public administration to use self-construction to foster processes of social conviviality raises however a crucial question: what would it take for this project to be caring in a context
of institutional abandonment and reign by the rules of informality? To address such inquiry, the text starts by introducing how the conditions under which the Centro Sociocomunitario was being developed were quite different from other projects in which the studio either gave support to a need of a community to which the public administration was not giving a solution, or used the art field to collect materials and experiment with participatory and technical methodologies. To trace some of the caring practices that emerged during the construction, I echo seven of the twelve social clauses conceived by Recetas Urbanas within an analytical framework composed by Joan Tronto’s ‘four-phase model of Care’ and the four ethical elements for effective caring. To conclude, I demonstrate how the tools currently in reach by the public administration have resulted in a decline of the care given to informally constituted spaces with its own particular forms of operation.
biológica sino como una entidad codificada, como una interfaz,
un umbral, un campo de fuerzas incesantes donde se inscriben
numerosos códigos, el reconocimiento de sus límites y fracturas
se vuelve un reclamo moral y político. Según Rosi Braidotti, es en la
sostenibilidad —entendida como el arte de construir umbrales que
posibiliten continuar con el potenciamiento común— desde donde
dichos reconocimientos se vuelven clave para cambiar las relaciones
o conexiones que nos constituyen. Dichos umbrales demandan de
la suficiente responsabilidad como para no desertificar el conjunto
relacional a costa de un cuerpo o estallar en el curso de una experiencia
demasiado intensa, que sobrepase aquello que podemos
soportar.La problemática consiste, entonces, en conocer a través de qué
mecanismos podemos llegar a trazar de lo que es capaz cada singularidad,
de tal manera que el conjunto no explote. Según Braidotti,
nuestro cuerpo nos dirá cuando o si hemos alcanzado un umbral
o límite a través de señales tales como las náuseas, la enfermedad,
el miedo o la ansiedad. Pero, ¿cuáles son los límites de mi propio
cuerpo en relación a los tantos otros cuerpos diversos y diásporos
que me rodean y me configuran? Mediante los resultados extraídos a partir del taller de escritura colectiva 'Encarnar los Umbrales' que tuvo lugar en Bulegoa z/b (Bilbao) en febrero de 2021, este texto funciona como
un ejercicio de volcado, una especie de tartamudeo intencionado, que
no aspira a describir de forma detallada las metodologías utilizadas
en el taller, sino que narra lo vivenciado al intentar responder la pregunta planteada por la propia investigación de forma colectiva.
organization. These forms will need to go beyond trade union solidarities, Fordist economic structure, and more generally, the social state model and its welfare state. To do so, we propose here how a new
consciousness for the precariat can be constructed on a number
of three levels: articulation, composition and commoning.
lo que realmente sustenta hoy nuestro trabajo termina por no ser económicamente recompensado. En este texto utilizo el término housewifization (1986) propuesto por Maria Mies para revisar los parámetros de subjetivación que construyeron la figura del 'ángel del hogar' y trazar similitudes con los procesos de subyugación imperantes dentro del panorama cognitivo español actual y en especial en su contexto artístico. Concluyo argumentando en como las esferas productivas cognitivas han acogido las lógicas del trabajo invisible no remunerado, basadas en la gratuidad y la división sexual y racial del trabajo, como su nicho de acumulación. El trabajo cognitivo se expande, así, como una actividad productiva que ensambla vida y trabajo para tornarse invisible y no
poderse medir. Una fórmula de explotación incuantificable e
intrínsecamente incorporada en nuestras formas de vida.
The text proposes however to redirect Agamben's notion of bare life to insert it into another discursive coalition, and thus try to formulate a different response to the question of altering humanist systems of power through it. To this end, it proposes to understand Agamben’s proposition in dialogue with Spinoza’s ideas, followed by those of Gilles Deleuze, Félix Guattari and Rosi Braidotti, to think of the effects of power as much in the repressive sense (potestas) as in the positive sense, that is, as potency (potencia). A bare life is conceived then as a life that is easily extinguishable, but also a life potentially capable of disarticulating the very logics that bind it, something very close to what Tiqqun propose as ‘Bloom’.
characteristic elements of the process of cultural entrepreneurship (Lumpkin and Dess, 1996). In general, it seems obvious that cultural workers today need new forms of protection and collective configuration. However, a trade union, in Marxist terms, would not be an answer to the current forms of self-enterprise that imply economic, social, mental and political precarity. In fact, the lack of available collective representation in the creative and cultural sector is probably one of the reasons why more and more cultural
workers literally self-manage and collectivize their activities, setting up support platforms where they share materials and studio space, as well as social contacts, parenting
groups and food cooperatives, reducing the overall impact on both their work and their daily subsistence.
The potential advantages of these heterogeneous and collective organizations are however not exempt from complicated and exhausting practical problems. This text uses feminist theory and precarity politics to highlight the urgency of shifting the coordinates of the public debate towards the support of collaborative and heterogeneous organization models that may gradually experiment with more sustainable work arrangements and life forms in the cultural sector. It furthermore concludes on how Feminisms are undoubtedly essential in this task of thinking critical and affirmative ways of re-organizing cognitive work, and, above all, of devising life forms capable of coping with economic, political, mental and social precarity (García Díaz & Gielen, 2018).
around issues of precarity, social reproduction and practices of
Commoning. By doing so, the paper raises how alternative methods
of creative-social organization responding to precarity should
incorporate what feminist economists’ Maria Mies and Veronika
Benholdt-Thomsen has coined as 'subsistence perspective' (1999).
By drawing on Spanish architect collective Recetas Urbanas (Urban
Prescriptions) and, more concretely, their role in the network
Arquitecturas Colectivas (Collective Architecture), the paper proposes
how a 'subsistence perspective' could beneficiate from, what will be
addressed as, a 'network of subsistence'. Taken together this text
represents a first approximation on future theoretical analyses around
the possibilities of decentralized organizational structures based on
the Commons through a Marxist Feminist perspective of reproductive
work and everyday relations.
Very much present in Recetas Urbanas’ vocabulary, ‘structures
of socialisation’ refer to the intricate ecological systems of social relations cherish by processes of self-construction, self-management and self-governance. The will by the public administration to use self-construction to foster processes of social conviviality raises however a crucial question: what would it take for this project to be caring in a context
of institutional abandonment and reign by the rules of informality? To address such inquiry, the text starts by introducing how the conditions under which the Centro Sociocomunitario was being developed were quite different from other projects in which the studio either gave support to a need of a community to which the public administration was not giving a solution, or used the art field to collect materials and experiment with participatory and technical methodologies. To trace some of the caring practices that emerged during the construction, I echo seven of the twelve social clauses conceived by Recetas Urbanas within an analytical framework composed by Joan Tronto’s ‘four-phase model of Care’ and the four ethical elements for effective caring. To conclude, I demonstrate how the tools currently in reach by the public administration have resulted in a decline of the care given to informally constituted spaces with its own particular forms of operation.
biológica sino como una entidad codificada, como una interfaz,
un umbral, un campo de fuerzas incesantes donde se inscriben
numerosos códigos, el reconocimiento de sus límites y fracturas
se vuelve un reclamo moral y político. Según Rosi Braidotti, es en la
sostenibilidad —entendida como el arte de construir umbrales que
posibiliten continuar con el potenciamiento común— desde donde
dichos reconocimientos se vuelven clave para cambiar las relaciones
o conexiones que nos constituyen. Dichos umbrales demandan de
la suficiente responsabilidad como para no desertificar el conjunto
relacional a costa de un cuerpo o estallar en el curso de una experiencia
demasiado intensa, que sobrepase aquello que podemos
soportar.La problemática consiste, entonces, en conocer a través de qué
mecanismos podemos llegar a trazar de lo que es capaz cada singularidad,
de tal manera que el conjunto no explote. Según Braidotti,
nuestro cuerpo nos dirá cuando o si hemos alcanzado un umbral
o límite a través de señales tales como las náuseas, la enfermedad,
el miedo o la ansiedad. Pero, ¿cuáles son los límites de mi propio
cuerpo en relación a los tantos otros cuerpos diversos y diásporos
que me rodean y me configuran? Mediante los resultados extraídos a partir del taller de escritura colectiva 'Encarnar los Umbrales' que tuvo lugar en Bulegoa z/b (Bilbao) en febrero de 2021, este texto funciona como
un ejercicio de volcado, una especie de tartamudeo intencionado, que
no aspira a describir de forma detallada las metodologías utilizadas
en el taller, sino que narra lo vivenciado al intentar responder la pregunta planteada por la propia investigación de forma colectiva.