Iron Mothers

This past week, the Mothers of Plaza de Mayo celebrated the 33rd anniversary of the first time they defied the Argentine dictatorship known as the National Reorganization Process by gathering in Plaza de Mayo, the main square in the City of Buenos Aires, to protest against the disappearance of their children at the hands of the former military regime.

Caption: The Mothers' white head scarves have become a human rights symbol. Here it is painted on the tiles of Plaza de Mayo - tiles worn by the Mothers' 33 years of resistance marches.

The importance of this group in drawing local and international attention to gross human rights violations and crimes against humanity under the “Process” cannot be overstated. It has clearly and consistently been the most high-profile and active of social institutions in defense of human rights in the country and even to this day, its leaders have refused to relegate to the forgotten past the issue of what happened to the thousands who “disappeared” during nearly eight years of military rule. Nor have they abandoned their struggle to see the perpetrators of that massacre brought to justice, despite legislation like the “full stop” and the “due obedience” laws passed under successive democratic administrations in attempts to assuage the military rebellions that marked the early years of democracy following the fall of the Armed Forces regime.

The Mothers are known worldwide and their cause has been immortalized in books, songs, photographs, documentaries, biographies and feature films. Their emblematic white head scarves bearing the embroidered names of their missing children have become an internationally recognized symbol of persistent resistance to tyranny and of the unflinching bravery of women in defending their families.

Caption: A poster from a documentary film about the Mothers by Lourdes Portillo and Susana Muñoz.

Admittedly, as often happens with grassroots protest movements, aims can become denatured and skewed as these loosely formed groups start to become “established institutions”. And the Mothers, at least in part, have been no strangers to this phenomenon. In fact, this was precisely what would eventually lead to an inevitable schism, which took place in 1986, three years after the country’s return to democracy.

By and large, this controversial politicizing of the Mothers of Plaza de Mayo has been taken out of context. The most vocal and radical of the two separate lines within the movement, the Mothers of Plaza de Mayo Association, has come to be considered, among many people at a local level, the “true face” of the Mothers and has thus served to discredit the movement as a whole. At an international level, most people have no idea that there are two separate lines within the movement, and therefore, she who shouts the loudest is seen as the face and voice of the Mothers. That would be Hebe Bonafini, head of the radicalized, extreme leftist Association, and a woman who has become such a caricature of far-left revolutionary ideals that she has lost all credibility as a serious defender of human rights and of peaceful protest. Although often profiled as a simple woman with an eighth-grade education, Bonafini has shown herself to be a canny developer of contacts and positioning, a skill that, combined with her often incendiary comments, has helped her to maintain a position of predominance, in the eyes of the public, in detriment to the traditional Founding Line of the Mothers of Plaza de Mayo. This second group advocates peace and non-violence, rule of law and respect for human rights and, paradoxically, it is probably because of the very decency of their endeavors that theirs is the lesser known of the two factions.

The Mothers emerged in April of 1977, a year after the coup that brought the Armed Forces ‘Process’ to power, and in the midst of the bloodbath that followed. At the time, it was not, by any means, a formal organization. It sprang, rather, from the decision of a tiny group of women to band together, in order to draw strength from one another and to find creative ways to draw attention to their plight. All of them were seeking information on the whereabouts of members of their families who had been abducted by paramilitary hit squads for having alleged ties to leftwing terrorism, subsequently falling through the intentional cracks in the “justice” system and simply “disappearing”.

The dozen women who took part in the first quiet protest in Plaza de Mayo were: Azucena Villaflor de Vicenti, Berta Braverman, Haydée García Buelas, Delicia González, Pepa Noia, Mirta Baravalle, Kety Neuhaus, Raquel Arcushin de Caimi and four sisters – María Adela Gard de Antokoletz, Julia Gard, María Mercedes Gard and Cándida Gard. Their original organizer was Azucena Villaflor. In her rounds of different government offices, where no one wanted to talk to her, she started bumping into other women who were also looking for missing family members. She convinced them that they were never going to get anywhere on their own. She said that they needed to band together if anyone were ever to take any notice of them.

They had no real plan for that first protest other than drawing attention to themselves and their call for information about their missing children. So where better to do it than under the noses of the Junta, in Plaza de Mayo, in front of Government House, and across from the Metropolitan Cathedral, headquarters of a Church hierarchy that had thrown in its lot with the military government? Azucena Villaflor’s idea was that if they could get enough women to gather each week in the Plaza, there would come a time when the government could no longer ignore them. That was the strategy, pure and simple. And her immediate goal was to get a meeting with the head of the Junta, Lieutenant General Jorge Rafael Videla.

Nor was that first protest meant to be a “march”. But when Federal policemen standing guard in the square saw the women gathering, they warned the Mothers that they would either have to “circulate” or leave, because under the dictatorial decrees of the military regime the right to public assembly was revoked and they could be arrested for holding a public gathering. And so they started circling the central pyramid in the Plaza, the revered symbol of Argentina’s May 1810 Revolution.

And the next week, they were back again. By simple word of mouth their number had grown and one of the Mothers who was at that second meeting was Hebe de Bonafini from the provincial capital, La Plata, who was to eventually become the firebrand leader of the group. Before long, it had become widely known that the Mothers met every Thursday afternoon from 3:30 until 4:00 in Plaza de Mayo and walked around the May Revolution Pyramid.

The first person to make sure that this was widely known was my boss at the time, British-born newsman Robert J. Cox, editor of the English-language daily, the Buenos Aires Herald. Bob not only wrote about the Mothers (who, in the trans-Atlantic jargon of our paper became known as ‘The Mums’), but also started going as often as he could to the Plaza, to lend his moral support to the women. He encouraged those of us who worked with him to do the same. It was easy enough to do, since it was mostly a matter of just being there. At the time, the women’s gatherings were a great deal like the way migratory birds start flocking together in the autumn. At around 3:30 each Thursday they would enter the Plaza one at a time until a handful of them got together and started walking around the May Revolution monument, and then the others would join in. Most of us younger Herald staffers went from time to time. Some occasionally interviewed the Mothers, or even became friendly with them. Others, like myself, simply went to add strength in numbers to their cause and sat on park benches nearby, watching the movement grow in importance and effect, week after week, and seeing how we could work them into the stories we wrote for the foreign publications we were ‘stringers’ for.

Each week there would be new mothers and wives and brothers and sisters of missing people and each week there would also be new supporters who showed up to look on or to join in the march. Eventually, someone in the movement came up with the idea of the headscarves, first just white, then later with the names of the missing embroidered on them. Some of the Mothers also carried pictures of their missing children or wore images pinned to their blouses or wraps. This set the Mothers apart from the rest of the passers-by in the Plaza, and wherever those easily distinguishable scarves were, a handful of other people also gathered and risked being photographed by government agents that passed themselves off as reporters.

And there were indeed reporters. As the movement grew, so did coverage. And as he had done from the outset with the plight of the ‘disappeared’, Cox sought every opportunity to get the Mothers into the international media. His theory was that the more people around the world who knew about what was going on, the harder it would become for the ‘Process’ to keep grinding lives up in the cogs of its counterterror machine. So whenever international correspondents would pay a courtesy call to him at the Herald, he would ask if they had heard about the Mothers of Plaza de Mayo and encourage them to visit the Plaza on Thursday.

By late 1977, the Mothers had managed to draw enough attention to themselves as to have the Junta take notice of them. But not the attention they were clamoring for. On December 10th (International Human Rights Day) the group published an ad listing the names of all of their missing children. That same night, a paramilitary death squad snatched Villaflor from her home in Villa Domínico (Avellaneda). Two other founding Mothers, Esther Careaga and María Eugenia Bianco, were also abducted. The military denied knowledge of their whereabouts. Like their children before them, they had joined the ranks of the ‘disappeared’ – the growing thousands of missing people that a sinister and cynical General Videla would describe by saying: “The missing are just that, missing. Neither alive nor dead. They’re not here. And if they’re not here, they don’t exist.”

Caption: On International Human Rights Day, December 10, 1977, Villaflor and two other Mothers joined the ranks of the 'disappeared'.

That, of course, was a lie. They did indeed exist, in over 300 concentration camps and safe houses around the country. And if they weren’t there, they were dead. But alive or dead, they still existed, every Thursday afternoon in Plaza de Mayo, when the Mothers and their supporters turned out to ensure that the public knew of their existence and to be a reminder to everyone that the same thing could happen to them or to their loved ones, that the greatest threat to the citizens of the country was their very own government. You didn’t have to be an armed terrorist to ‘disappear’. You only had to incur the wrath of the military or any of its powerful friends. Sometimes you didn’t even have to do that. Your name on the lips of a torture victim, your street and telephone numbers in the address book of a detainee were enough to earn you a blindfold and a ride in a government-issue Ford Falcon with no license plates.

Unlike many of the missing, who vanished without a trace, Azucena Villaflor’s fate, and that of the other two mothers who ‘disappeared’ with her, was found out. In 2005, the famed Argentine Anthropology Team (best known for having discovered the long lost body of Marxist revolutionary Ernesto “Che” Guevara in Bolivia, where he was summarily executed in 1967, thirty years before), on a search mission to find the bodies of Argentina’s ‘disappeared’, discovered three corpses, which they were later able to identify as those of Villaflor, Careaga and Bianco. All three presented the kind of bone fractures consistent with death by falling from a great height. Further investigation has led to the conclusion that they were probably detained at a clandestine torture and holding facility that operated at the Navy Mechanics School on posh Avenida Libertador in Buenos Aires, before then being placed on one of the regime’s so-called “death flights” in which prisoners were drugged, stripped and heaved out of aircraft into the ocean. Early on in the ‘Process’ bodies were also disposed of in the wide River Plate Estuary that separates Argentina from Uruguay, but prevailing currents meant that the corpses kept washing up on the Uruguayan shore and some less scandalous way had to be found to get rid of the mounting number of cadavers. The death flights over the Atlantic were one such solution, as was nocturnal incineration in the city crematorium at the sprawling Chacarita Cemetery.

That same year, at the Mothers’ 25th Annual Resistance March, Azucena Villaflor’s ashes were interred at the foot of the May Pyramid in Plaza de Mayo on her daughter Cecilia’s orders. Cecilia said: “Here is where my mother was born into public life and here is where she must stay forever. She must stay here for everyone.”

In looking back and commemorating the 33rd anniversary of the founding of the Mothers of Plaza de Mayo, I feel this is the point I want to make: that the founding idea of Azucena Villaflor and the women that joined her on that first march and the idea of the Founding Line of the Mothers never was one of specific political ideologies, of vengeance or of militancy under the flag of any political color. Their cause, and the one that made the Mother’s famous worldwide was that of decency, human rights and rule of law. Each woman to form part of the movement surely has had her own convictions and political bent. Only women of a strong and vibrant nature could have stood up to the years of abuse, arrests, threats and persecution that they had to endure to make their cause known. But just as surely, most of them have adapted or put aside the individual political axes they may have had to grind in order to be of undying service to their greater cause.

Caption: Hebe Bonafini

This has unfortunately not been the case of Hebe Bonafini. While no one can justly question the fearlessness, motivation, energy and strength she has shown in her three decades as a leader in the movement, she can indeed be almost solely blamed for the criticism of which the Mothers as a whole have become the target in the years following the end of the dictatorship. She has consistently alienated even many of those who championed the Mothers previously by being the first to believe in her own bigger-than-life status and believing that it gives her the right to state her own personal beliefs as if they applied to the Mothers as a whole. She has sought to align the Mothers with autocratic leaders like Hugo Chavez and Fidel Castro, merely because they peddle ‘Marxist’ rhetoric while repressing their own people in much the same ways that the ‘Process’ did while supposedly “defending Western and Christian ideals”. She has distanced herself from the movement’s original humanity by publicly stating her satisfaction at hearing about the nine-eleven attack that destroyed the World Trade Center in New York killing thousands of innocent people, implying that it was a just act considering the thousands of civilians killed in successive US incursions into the Middle East. And so, through her, the discourse of the Mothers would appear to the general public to call for an eye for an eye, rather than rule of law and respect for human rights.

She has further created an almost ‘carnal’ union between the governments of Néstor and Cristina Kirchner and the Mothers Association, thus aiding and abetting the almost flagrantly autocratic Kirchners in waving the flag of human rights in the face of the world at large, while, at home, using gang tactics and boss rule to try and muzzle freedom of expression and distract attention from the rampant corruption that has been the hallmark of their reign.

The saddest part of this is not that Bonafini has discredited herself as a true defender of human rights, but that, in the process, she has sullied the reputation of one of the noblest institutions to emerge in Argentina’s recent history.

March 24, 1976: Welcome to Hell

Today is a holiday in Argentina. It’s a controversial one. There are people who say the event that prompted it should be forgotten. There are others that say it should be remembered the way the Nazi holocaust is, not by marking a date, but by never ever letting anybody forget what happened, so that it will never be repeated. And there are still others who say that it should be recalled and vindicated as the heroic stand of ‘true patriots’ who put the country to rights when things had gone wrong. 

The Junta - Massera, Videla and Agosti

Luckily, nowadays, this last opinion is, for the most part, held only by a handful of moribund dinosaurs who are destined to shortly disappear…naturally, mortally, humanly, not as they made so many others ‘disappear’. Those who favor this holiday, explain that it isn’t a ‘celebration’, but a commemoration, a day of remembrance to mark perhaps the darkest chapter in Argentina’s history, since it was on this date in 1976 that the Argentine armed forces seized control of power and unleashed a bloodbath that put an end to 30,000 lives and directly affected tens of thousands more. I was a witness to that coup.

 

How It All Began. On the eve of the coup that ended Isabel Perón's government and marked the starting point for the bloody 'National Reorganization Process', a little man called Goyena - who, officially speaking, was 'our man in Government House' for the Buenos Aires Herald, the English-language daily I worked for, but who was really more of a quasi-government bureaucrat who delivered official press releases to us and carried gossip back to the Information Secretariat - walked into our already frantic newsroom. Addressing the general clamor and clatter of the newsroom he said, "Buenas tardes." Then he walked over to where Managing Editor Robert Cox was reading cables as they chattered out of the teletype machine, and in a loud clear voice, authoritatively said: "Hi, Chief. I just want you to know that not even a fly is stirring." 

 A couple of journalists who heard him guffawed. We had known for some time that a coup was in the offing and by that late hour on the eve of the right-wing revolution, everybody in the media knew that tonight was the night. Cox just turned slowly and looked at the bearer of this news with an expression of something akin to awe on his face. He kept staring at Goyena for a brief moment and the question on his lips was surely, "How in bloody hell can you hang around the Government House newsroom all day and have no idea what's going on? Or are you just an incredible cynic?" But he didn't ask it. Always the English gentleman, he took the little envelope full of official press releases Goyena extended to him and, with a pained look on his face, said: "Thank you, Goyena. Thank you and good night." 

Goyena, with the serenity of a simpleton said, "Good night everyone," and was off for home, mission accomplished. 

 But his reaction was not a lot different than that of the rest of the country. Since General Juan D. Perón's death, the country had been divided into a them-and-us mentality by which there was the government and its entourage – which, although ostensibly elected, ruled like a band of village tyrants – and the people, who ruled nothing, and the trick was simply to try to avoid becoming a victim of the government. People lived their lives despite the government and sought ways to get around whatever ridiculous new action the State decreed while avoiding the eyes of its thugs that randomly roamed the streets in plate-less Ford Falcon Sprints, four or five to a car, door-to-door goons with sawn-off pump shotguns bristling from the windows. All they needed to change your whole life forever — or to end it — was an excuse and any excuse would do, even looking at them the wrong way. 

They reminded me of the gang of bandoleros in the western classic "The Magnificent Seven", heavily armed, ignorant scum that terrorized a little Mexican town until the city fathers finally had had enough and scraped up sufficient money to hire seven very scary American gunslingers to settle the score. Except that these guys were terrorizing a whole major city, an entire country, and had a whole government, the police and, yes, even the Army behind them. You weren't going to stop them by hiring Yul Brynner, Steve McQueen and company, no matter how fast they were on the draw. 

A de facto state of siege was in place even before acting President (and Senate leader) Italo Luder made it official in 1975. In the vacuum left by Juan Perón’s death, his widow, ‘Isabel’ (María Estela Martínez de Perón) was a half-hysterical, tragi-comic figurehead, who was being mercilessly manipulated by a band of Peronist trade union hoodlums, in league with a sort of secret society of fundamentalist killers of fascist extraction. The “wet work” was the province of the government’s eminence grise, former Federal Police Corporal José López Rega, Perón’s long-time bodyguard and confidant, known as “El Brujo” (the warlock), because of his links to Umbanda occultists. As Social Welfare Minister and Private Secretary first to Perón and then to Isabel, he wielded considerable power even in public life – enough, for instance, to name himself comisario general, the highest rank in the Federal Police, over the angry protests of a lot of the real cops. 

But the power he held behind the scenes was staggeringly greater. When the right-wing Iron Guard of Peronism decided to “purify” the movement's ranks of “Marxist infiltration”, it was López Rega who eagerly leapt to the task, forming what was to become known as the “Triple-A” (Argentine Anti-Communist Alliance), a clandestine association of mostly former cops and military men, formed into death squads whose job it was to kill off left-wing leaders and thinkers. But under López Rega’s command, the Triple-A became a lot more: A private army of hit men whose aim was to silence any dissent, no matter where it came from. So the trick, as I say, was to avoid them. 

A Learning Experience. I had learned my lesson early on, a few years before the coup, when I was still quite green. My wife and I had gone to a movie and when we came out of the cinema on stylish Avenida Santa Fe, one of these sinister Ford Falcons, heavy with goons and hardware was coasting slowly along the curb. All of the occupants but the driver were looking toward the crowd coming out of the cinema. 

The two closest to the curb leered out the front and back passenger windows at the girls in the crowd. I realized that they were 'cruising chicks' more than patrolling the streets. It wasn't as if they really believed they could pick one up on their own merit, but so what? They had the power to pick up whomever they pleased! If they saw a young woman they 'fancied' they could always take her in for 'questioning' and if her male companion protested, he could always end up 'resisting arrest'. At any rate, when I noticed that the two on the curb side of the car were looking my wife up and down while making barely veiled rude gestures and noises, I stopped, turned and stared at them as coldly as I could. I don't know what on earth I was thinking, but I was young, not long out of the U.S. Army, with my head full of North American ideas about citizen's rights, about the invulnerability of American citizens abroad, about never backing down no matter what the odds, and so I tried to stare the thugs down. 

Well, that obviously didn't work. My wife was tugging at my sleeve and warning me in English to move on. "Don't look at them! Come on, let's go!" she hissed. But it was too late. All but the driver were suddenly out of the car, shotguns at port arms or 9-millimeter pistols in hand, hustling me up against a store front. 

"Documento!" one of them shouted as they spun me around and muscled me up against the wall face first. 

"He doesn't understand anything," my wife was saying in Spanish. "He's American. He doesn't understand what's going on. He didn't know you were policemen. He's American," she kept saying, more than anything else, I think, for the benefit of the little crowd that was gathering on the sidewalk around us, perhaps so that if we got hauled away, someone might call the American Embassy. I don't really know. 

It all happened very fast and was quite confusing but I didn't have an Argentine permanent residence ID yet and handed them my U.S. passport. It seemed to cool them down somewhat, as did the crowd of witnesses on busy Avenida Santa Fe, who were waiting around to see the outcome. 

After making us stand there for a few minutes several of the plainclothesmen started slowly making their way back to the car. On their way they addressed the bystanders saying, "What are you looking at? Move on! Circulate! Nothing's happening here." Nothing was ever happening anywhere but things happened every day and when they did, people disappeared or died. 

The one that remained behind, turned me back around and stood toe to toe with me, obviously looking at the full beard I had only recently grown after leaving my job at a hotel, where beards had been strictly forbidden. He got close enough to me that I could smell his sweat and said, menacingly, "If I see you with that beard again, I'll burn it off. Get rid of it or we might mistake you for a guerrilla." 

He slapped my passport up against my chest. I took it and he turned on his heel and went back to the car, which roared off up the avenue. 

Boots in the Night. I was reminded of that frightening personal experience on my way home that night in 1976, after I had headlined the March 24 Herald 'Tanks Roll Toward Buenos Aires' and put the paper's coup edition to bed. By the time that I saw the paper off, and hit the street, Isabel Perón had already been arrested and flown away from Government House by helicopter. That had happened at half past midnight, less than an hour before the paper was coming off the press and I left for home with a copy in my briefcase. 

Already the downtown streets were firmly in the grasp of the Armed Forces. There were troops and trucks and jeeps on practically every corner. Soldiers in full combat gear, and slung with light automatic weapons were stopping cars and pedestrians and checking their identity papers by the beams of their flashlights. Those who had apparently failed to identify themselves properly were being herded aboard deuce-and-a-half trucks fitted with benches in their beds and with their back-ends covered by canvas tarps. The Army had also commandeered some city buses that were being loaded with prisoners. 

In my young mind, it was a scene that was far too reminiscent of the World War II movies I had grown up on, in which the Nazis would raid an entire neighborhood, loading Jews, Gypsies and other 'undesirables' onto trucks similar to these, to drive them off to God-knew-where for extermination. I was on foot, unable to find any sort of transport to take me home, and while it was an incredible opportunity to observe the movement in the streets in the early moments of the military takeover, I couldn't help also having an intuitive sense of sheer survival that kept urging me to cut and run in panic. 

The term 'bloodless coup' didn't at all prepare one's mind for the overwhelming military force that was out in the streets and the effect was chilling to say the least. I remember feeling glad that I was wearing a suit and tie and looking as respectable as possible and that I had my identity and permanent residence documents in order. I ended up having to make my way on foot for at least 20 blocks, during which I was stopped and frisked and asked for my papers no fewer than four times, also having to show my Herald ID to back my story about being out in the wee hours because I was a journalist and had just got off work. 

But I was eventually able to slip onto the side streets and catch a rogue cab that took me the rest of the way to my mid-town neighborhood. 

State of Siege. In the frightening days of lawlessness in high places prior to the coup, people liked to console themselves with the thought that it (abuse of power) couldn't happen to them. That if they stayed clear of 'politics' they would be safe. Hence the brilliant line of a character accused of leftist sympathies in a novel by the late Osvaldo Soriano, who lived out the dictatorship, like many other Argentine artists and intellectuals, in exile: "I've never been involved in politics," says Soriano's character. "I've always been a Peronist!" 

When someone went missing whose disappearance they couldn't explain, people sought to ease their own minds by, saying: "Well, if they disappeared, they must have been 'into something'." If that was a common attitude in the pre-coup days, it became broadly prevalent after the March 24, 1976 takeover. The fact was, however, that the process by which people in Argentina 'disappeared' in those days of the 'state of siege' was vicious and often random. And it turned even more random with the advent of military rule. 

Long before that time, Herald editors Robert Cox and Andrew Graham-Yooll had already begun to keep lists and to receive relatives of the missing at the paper’s offices in order to document the cases. They still believed in the courts. And we all continued to cling to Justice as our last hope throughout the nearly eight years that the military dictatorship lasted. The judicial system was indeed flawed, but it was better than nothing and could sometimes be used to the disadvantage of the country's rulers, who were otherwise untouchable. 

In order to at least vaguely protect themselves and the newspaper, Bob and Andrew required that the relatives who appeared at the paper to state their missing family members' cases file a writ of habeas corpus with the court before the Herald would publish a line about it. It was a tenuous maneuver at best under the state of siege in which all constitutional guarantees were suspended, but it was a way to at least be able to claim that the case was official and, thus, public knowledge. The Herald could avoid being accused of publishing false reports, since the information was culled from public court records. It didn't matter that, in point of fact, the process worked in reverse. Indeed, sometimes the filing of the habeas corpus functioned as the peg on which our story hung. Furthermore, it was a way of making the State, through the courts, recognize that people were going missing, even if nobody was going to do anything about it. 

The Herald, then, without really wishing to, became more than just a newspaper. It gradually turned into a kind of ombudsman for the missing and their families, or at least a sort of 'scorekeeper' in what was to become known as the 'Dirty War'. 

Cox never saw it that way, however. I once said something to him about the Herald's being 'a century-old institution'. He winced and said, "The Herald is a newspaper, not an institution. It's our job to report and if we can't do that, we might as well pack it in. But please don't call it an institution, Dan. Every time something gets called an institution, it's because it's already dead." 

  I stood corrected and on deeper thought, took that as my own credo: Who was the government, any government, to tell me what I could or could not say, if it was the truth? If I was a journalist, a chronicler, a writer, I was duty-bound to tell the truth as I saw it and report what I knew. Otherwise I had best shut up altogether. Truth, obviously, was in very short supply both before and after the coup. 

The three-man Junta, made up of Army General Jorge Rafael Videla, Air Force General Orlando Agosti and Admiral Emilio Massera of the Navy, led the country to believe that they were a stopgap. Videla, leader of the strongest force and soon-to-be-president of the country, acted as the official spokesman for the Junta, assuring local and foreign journalists alike that his government was “pro-democracy”. He said that the situation had been intolerable under Isabel Perón’s chaotic government, that democracy had been severely endangered and that the purpose of the Junta was to shore up the country's damaged institutions, repress subversive activities and return power to the people's elected representatives, where it belonged. 

Considering the dire and dangerous times in which the country had been living prior to the coup, this sounded highly reassuring to practically everyone, and particularly to major local and international businesses. It was precisely what the country needed, big businessmen contended — to get reorganized, to change its faltering image, to get serious and buckle down, to get the trains running on time, so to speak. Videla himself was, he suggested, a professional soldier and a patriot, a man bound to serve his country in any way he could. And the sooner he could do this job and get back to barracks, the better. 

People believed him. Even Robert Cox believed him, saying upon first meeting him that Videla seemed like “a decent man”. But it was all a lie and Cox’s opinion – and the paper’s – would soon change radically. The military were to remain entrenched in power for the next seven and a half years. In “protecting democracy” (presumably from itself), the National Reorganization Process – El Proceso for short – would create a State terror machine that would grind up the rights of an entire nation in its cogs. 

The Proceso would be responsible for some 30,000 “disappearances” (read: murders) and torture would become standard operating procedure at every military installation, police precinct and “safe house” in the country. The atrocities and abuses were endless and the stultifying effects of life under the absolute power of a dictatorship that claimed a ‘moral’ as well as political agenda infected every level of society. 

It would take involving the country in a war with a major world power and promptly losing that confrontation to debilitate the Proceso to a point at which it became untenable for it to remain standing, and democracy was finally restored - but that's another story for another day. And that’s why this day is commemorated - lest we forget - that no matter how seemingly intolerable and undemocratic a democratically elected administration may seem, democracy can only be corrected by due democratic process. Anything else is tantamount to having the wolf guard the sheep.