Page 14 - C.A.L.L. #28 - Spring 2007
P. 14

KALEIDOSCOPE

             Browsing through a newsletter from the "La Poudriere" communities of Easter 2006 we
             discover a striking metaphor of life in community:

             "It was a real "Life Train" which invited us for   youngsters  who  arrive  for  a  few  days  of
             a  trip.  In  that  train  we  filled  up  5  wagons,   reflection,  each  one  of  them  bringing  along
             named  respectively  Pe,  Vi,  Bru,  Rum  and      his enquiries, his smiles, his wonderings.
             Anderlecht , all drawn by an engine with the       And  there  also  are  a  few  complementary
             cute  name  of  Presence-Friendship-Justice-       travelers.  And  those  who  have  come  to  a
             Hope and Modesty.                                  decision to get off the train after an extended
             But who are the passengers? Of course there        trip with us.
             are  those  who  boarded  the  train  from  the    On the train , some unusual events also take
             outset  and  carry  on  appreciating  the          place .. And so on and so on: stations on the
             landscape,  at  the  same  time  collecting  new   way  ,  exchanges  between  wagons,  ticket
             passengers...                                      controls,    communications,       oncoming
             ....  A  few  board  the  train  and  get  off  again   stations,  destinations  -  and  the  terminal?
             before we can check their tickets . There also     Well,  we'll  leave  that  to  the  readers'
             are   student    commuters     and    school       imagination!



             Out of the FEC's "Dirt and Dreams" (quite a significant title by itself) of Spring 2006, we
             borrow some aspects of decision-making by consensus , as observed by Parke:


             Democratic Self-Governance

             According to our bylaws, all FEC communities use a form of decision making in which "members
             have an equal opportunity to participate, either through consensus, direct vote, or right of appeal
             or overrule." This principle reflects the political dimension of our egalitarianism, the aspiration to
             realize an equality of power.
             Different FEC communities have evolved different ways of sharing decision-making power. The two
             largest FEC communities, East Wind and Twin Oaks, have developed systems where all members
             have equal access to powerful roles within the community, such as the Board of Planners at Twin
             Oaks,  even  while  there  is  a  wide  range  of  degrees  to  which  different  members  participate  in
             community decisions. At East Wind, for example, community-wide meetings are relatively rare and
             seldom attended by everyone.
             In the smaller FEC communities, where it's much easier to assemble everyone together, community
             meetings tend to be a regular feature of life, and everyone is expected to participate whenever
             possible. In most cases, the smaller communities practice some form of consensus. In FEC Assem-
             blies, the community delegates also operate under a consensus model as they make policy and set
             budgets for the organization.
             These structures enable FEC communities to avoid some of the most obvious abuses of power that
             might otherwise intrude, but by no means do these structures insulate our communities from all
             problematic power dynamics. While we tend to measure power in units of votes, we often overlook
             differences  in  the  persuasive  capacity  to  win  those  votes  in  the  first  place.  People  who  are
             persuasive tend to have more power than those who aren't. Some are more persuasive because
             they're  more  articulate  or  charming;  others  because  they  have  greater  seniority;  still  others
             perhaps because they're more savvy - they know who to talk to outside of the meeting, how to
             approach them to secure their support, and so on.
             Addressing the abuse of power represents, I think, the most important work we do in community.
             The inequality of self-knowledge and skill may represent the most challenging of all inequalities of
             power found in community, and the world at large. Community affords the experimental ground
             upon which we can wrestle with this issue in a deep and honest way. Happily, the communities
             movement  abounds  with  inspirational  stories  and  models  related  to  this  theme  -  along  with
             myriad cautionary tales. But we must go much further. That better world toward which we all
             strive only becomes possible, I believe, when we have become much more skillful in recognizing
             and restraining our own abuses of power.



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