My name is Ale Fernandez. I live in Barcelona, Spain and I'm Chilean and Italian.
I am a web developer, artist and technical researcher.
I've lived in Scotland, Italy, Spain and England and career-wise I am interested in distributed systems and their applications to improvised performance and ecology.
When the spanish protest camps made their decision to shift focus from camps to assemblies in each neighbourhood, back in June, I started going to my local commission meetings. It was a brilliant experience, to sit with other spaniards and see what we actually wanted to implement from our experience of the camp. I took part in the culture group and talked about participative art, and how you can use flashmobs and quite innocent actions to get people involved, or at least questioning things. We organised a cabaret where we brought together lots of local people for a memorable performance in our local square. This was in Sant Andreu del Palomar. I've since moved to the city centre, so am too far away, but I have about 4 different assemblies to choose from here, and getting energy to get stuck in a bit more.
Sant Andreu in Barcelona is an area with small streets and old and beautiful mediterranean houses a bit like Gracia, but without the drunken tourists. It was a bastion of resistance to franco, and before then, one day in 36 it was the area where thousands of rifles were siezed by local anarchists - contributing massively to their short but inspiring time of self organised local democracy. One assembly participant said the soldiers there had left their bullets in a different warehouse across the yard so they couldn't shoot them! Another described the taking of plaza catalunya back then, as told by grandparents - that the fascist soldiers were expecting the civil guard to be on their side, but they weren't - and they didn't have a chance, and he showed me which way everyone had gone. Back to this century - we then organised an end-of-summer "university" with the Universitat Indignada, which led to me talking about Transition Initiatives together with Antonio Scotti of Barcelona en Transició to a full square, and showing In Transition. Somehow there were also 3 other Peak Oil related talks, one of which was Martí Olivella, doing the rounds with his own version of Transition - applied in his case to politics. Soon after, we started an urban garden project with a lot of enthusiasm from pretty much everyone who passed: someone asked - "when do you meet? Every Monday?" "I don't know it's our first time, but okay!" and they are still at it...
With all the other members of Barcelona en Transicio, this cultural revolution that was the 15-m protest movement emerging from the squares, really got us energised, as people were now asking real questions, not just about the economy but about the earth, and family and the future. I just got the news the other day that 400 people have signed up, in a village out in the countryside, to support a politically oriented version of the Transition Towns recipe, pioneered by one of the speakers at our Uni Indignada: Marti Olivella, and an enormous stretch of land once used by Coca Cola is now to be proposed as a project to the local city council for food growing projects, and of course there is Calafou - the post-capitalist experimental factory space outside Barcelona, by the fantastic Montserrat Mountains. In Calafou, there is a hackerspace and a brewery project, as well as many smaller workshop spaces and living spaces - all closely linked with local assemblies so as to provide an alternative system in which to start to inhabit, and slowly stop being so dependent on what are now very fragile and unequal societies.
The hackerspace for now is inhabited by Lorea developers, the creators and maintainers of the 15-M's own ELGG based social network (but federated, secure, private, collaborative, and task/collab oriented) - N-1.cc.
Of course I played a lot of gigs for fundraisers, and got out a lot of old chilean Nueva Trova songs that I'd not played for years, but somehow fit the times again....
Now that the Occupy movement has joined in this incredible form of protest and reinvention that began for us back in May, things are really starting to change on a global level. I expect the governments and powers that be might even make some token concessions at this point, to try and get everyone christmas shopping.
The occupy movement has inspired a huge amount of creative, projects that work across disciplines in modern culture creating international IRC networks, teamspeak meetings, physical journeys or meetings. Some of these projects and initiatives start to build a symbiotic rather than parasitic kind of technological and social system around us. Now we are dominated by algorithms that determine all the decisions for us.
And then, there's the urgent problems around. Who am I to say anything, but this is meant to be a global movement for democracy so here is my suggestion: http://pastebin.com/xz6kZ3HS
It's a plan for a way to do a global people's meeting, like a giant physical and virtual assembly where we all, the people of this earth, as a one off, meet, and decide once and for all the future of the planet and what we are going to do about it. Think of it as a people's Bretton Woods, without the bickering. There are lots of smaller regional initiatives going on, but it's hard to organise larger get togethers, but we can start to think of distributed ways for it to happen, although I first thought of it as a time constrained thing, where we were all at it simultaneously.
Here is the piratepad where we're working on more of it. Feel free to contact me and join in. One of the things about it is that it needs skills that are already there around us, and abilities that are pretty widespread already. I really hope something like this can happen.
If there was such a global meeting, I would take my non-crazy robot idea there. (see next post!)
There is terrible totalitarian news starting to edge it's way in to passive acceptance, from the government injustice and brutality across the world, and the international coordination of this violence (that goes all the way to the top), from that to the drones that patrol prisons and are made to kill people.
I've spent a little time working with electronics, making and conceiving of materials to make a symbiotic musical, solar, improviser bot, and programming software based bots to guide kids around a 3D reconstruction of Sydenham Crystal Palace in London (and Second Life). I learnt that through the years, robots have been acquiring the basic ability not only to be a bit overly specialised towards human interaction, but to carry out all the functions required to be considered alive, even when some of those functions are made through their relationship with us. In the case of killer or surveillance drones, their creators, the teams of scientists who work in places like and are completely insane, as are the structures who made them exist. And I wonder how many of them believe in a creator god.
There's one thing they probably don't want us to realise: We the people are the creators of robots. Everyone can join in by learning a bit of programming and electronics, and a huge DIY scene is still around making UAVs or just robots of all kinds, just from open designs - recently to film a protest.
We invented robots. Nowadays the killer robots aren't that autonomous, but they are getting there. They can mimic human behaviour in loads of ways already, but they shouldn't have to, as they are completely wonderful things, if you think that they can be made from just about anything. But soon, this intelligence, but also growth in availability of sensors and software libraries for interpreting them, means a robot will do as told and travel autonomously to kill selected people without much need for a human "pilot".
But robots shouldn't be made to do these horrible insane things. They come from our invention, from all our wonderful science that's supposedly so opposed to judeochristian religion, but that is the same white boys club, who deep down wouldn't mind a go as all powerful creator gods too. To want to not only kill you but create a robot but make it kill you more efficiently than a human in a plane or helicopter could, is psychopathic, and all the people involved in doing this should be tried for international war crimes and put under care and long term psychoanalysis for psychotic disorders. In the end though, the system as usual is to blame.
We know that it's going to be a huge crisis here on earth, with the euro falling apart and banks crashing any minute, no new fuels in sight and an environmental catastrophe after another. Some fear we really might not make it through as a human race in the slightly longer term, which has most other species sighing with relief! So if that's even a remote possibility, I imagine how the people in these companies and government departments react to that thought, wondering what their legacy might be.
Our robot brethren are whatever we make them, and we can get them not only to survive us , but be positive creatures. Maybe they will be merciless killers like in a space blockbuster, but maybe they can be ethical, positive things too, and I realise this must come from popular demand, not passive acceptance of these trends.
So I propose a ban NOW on robot violence. No robot shall ever be made, or forced to be violent to people. We owe it to them as their creator gods. And just as non-crazy people. Thank you.
The PP will have none of the PSOE's qualms in dislodging the protestors once results are in. There will be some trouble with police and law in order to empty the squares, and for some time, things will return to normal.
These are beautiful protests – more a spontaneous group of people just expressing discontent, and trying to find alternatives to the way things are. They now reach 300 cities and towns where people are camped in the main squares, and the evening "caceroladas" (some sonic discontent making at 9pm with cans and pots) reach every street in Barcelona.
I think the camp's future is uncertain at the moment, but that a movement may have been born, a movement that will oppose or maybe even cohabit with the old order in new creative ways.
Cacerolada Acampada Barcelona Miercoles 19 by alefernandez
The disintegration of the social structures people once relied on is slowly progressing, as housing agencies, local shops and larger business alike fall apart from one day to the next. Financial meltdowns are nothing new in Spain, often at huge social costs.
|A "post capitalist baby" at plaza catalunya. "Help us grow - we are in an embryonic phase".|
Anarchism offers lots of ways (there is probably a different version of anarchism for each anarchist there is) to self organise in participative ways and keep things going in some way when government services collapse. I believe these people protesting should use their remaining time in the square finding out how to make the assembly permanent and functional. Through virtual spaces and perhaps the use of empty shops and spaces.
The best action you can take is action to protect and provide help to your own area, because the politicians can't argue with the fact that they have ceased to provide important services. Cooperative spaces can begin to fill these spaces, and volunteers can do a lot with their cognitive surplus.
From what I see in this film or from Homage to Catalonia, this was spontaneous bottom up organisation much like what is happening now in squares across Spain. Here is "land and freedom" by mike leigh, hoping that's a good video playlist for these times.
His article is a good summary of a lot of peak oiler economics although I've heard him and others say these things before lots of times and in different ways. Heinberg points to our addiction to fossil fuels as the central reason for lots of current problems, and the article treasures hunter gatherer cultures with their gift economies as a possible future or as something to move towards. Doing something in 10 minutes is bound to leave something out. It would be easy to believe, reading his article, that we once were all happy and shared everything, then - boom! - iPods. (He actually says "So letting go of the gift economy was a trade-off for progress—houses, cities, cars, iPods, and all the rest").
After painting a pretty negative picture of the history of money, involving the sin of Usury, Charles Ponzi and Fractional Reserve Banking, leading to the current situation, he then goes on to make a call for more general knowledge of our shared economic history and to say "Is this the end of the story? As society dramatically simplifies itself in the wake of fossil fuel depletion, will we revert to some form of gift economy? Or will we catch and steady ourselves on some intermediate rung on the ladder of economic development?"
Well I'd like to take 10 more minutes to talk about a couple of those rungs I happen to know about.
You see, my dad is an economic historian, and also comes from a small Aymara ethnic minority (on my grandmother's side). So I grew up in a house full of books on economics, and in this family of refugees of the Pinochet regime, my only connection with the Aymaras were many pairs of Ojotas (sandals made from recycled tyres), lots of colourful cloths and clothes, memories of a couple of visits to villages like Putre and Codpa in Chile, and a few of the books in between the economics ones, which spoke of Aymara culture and their world view.
One book, "Holocausto al Progreso - Los Aymaras de Tarapacá" fascinates me still, with it's descriptions of preincaic aymara culture. It includes a reconstruction of what life must have been like for a few thousand people, who had adapted from around the 5th century BC up until the arrival of the Incas in the 14th century, to live in a really difficult environment involving the Andes mountains and the most arid desert in the world. And now it's on the internet, for any Spanish speaker to enjoy! This little stretch of Northern Chile, which is now just sea, desert and mountain, then also included some forests, which have since been swallowed by the Atacama desert. Here is a bit of a picture from the book, which I hope can help to show this:
So there were at least 4 distinct climates, and none of them could adequately support a large population on it's own. Living there were fishermen, hunter gatherers, shepherds and farmers. By sharing, these distinct groups made this area incredibly rich and varied. I wish I could have seen it.
Here is a google assisted translation of a few paragraphs of Holocausto al progreso showing this vivid picture, punctuated by community rituals, harvest times and hunting seasons, the building of dwellings, and sharing of produce that couldn't have been accomplished unless people got organised. From around page 99:
A schematic reconstruction of this so varied indigenous economy conjures the following image:
In autumn, i.e. March or April, the shepherds would leave their homes, major residential centers located high in the Cordillera, and their summer grazing grounds at altitudes above 4000m, and make their way towards winter grazing lands, at altitudes from 3000 to 3500 meters, where they occupy shacks and makeshift houses in the open fields.
Part of the male population would then migrate, taking with them a herd of llamas loaded with produce from these high altitudes (dried meat, wool, leather, textiles, quinoa, herbs, salt, animal fat etc.), to lower environments: the agricultural area, where small nuclei of farmers belonging to the same community, and seen as relatives, would have been busy working the fields during the summer, irrigating the terraces, and working and defending the crops against the local animals and birds.
When harvest times drew near, the shepherds would arrive from the mountains to assist in these efforts and in the conservation and storage of agricultural produce. A portion of the produce from the high Cordillera (and possibly even the Altiplano and the eastern valleys: coca and herbs), was provided to supplement the diet of the farmers and after the harvest feasts and ceremonies, the llama herders would take, in return, a part of the agricultural produce (potato, garlic, corn, squash, etc..) to the western lowlands.
In the forests of the longitudinal valley they would stop for a while to gather the fruit of the carob tree and to shepherd the pack animals, using the pods and fruits that this tree produces.
Later, in winter, these well fed shepherds and their herd of animals would cross the desert and coastal mountains and visit the fishermen and hunter gatherers of the coast. The herdsmen would take part in fishing, and in hunting seals whose inflated skins were made into rafts, on these shores devoid of timber. They also participated in shellfish harvesting, in the preservation of these products and in the collection of white guano, which was - along with rotten fish and locally mined saltpeter - a popular fertilizer for the agricultural terraces higher up.
With spring approaching, the herders would prepare for the return trip, leaving behind the rest of the produce they had brought from higher altitudes, and taking sea and coastal produce in exchange.
After another stop in the woods of the Tamarugal they would again help farmers in the foothills by cleaning the irrigation canals, preparing new terraces and sowing new seeds. They would leave there much of the seafood they had brought from the coast and, after the planting season, they would take some produce back to supply the shepherds and the community centers in the Andes.
The shepherds would still be in their winter pastures at this point, but once the herders arrived, they would return to their homes in the mountains, together with their relatives and join their entire herd, bringing products from the countryside, the coast and sea, as an indispensable supplement to their diet.So in this way, the faldas del morro or "Hillslope" Aymara culture was able to maintain a much larger population than they could have if all those groups had been independent. The "economic" activities were not seen as travail as contemporary europeans would have called it. They had instead a religious and cultural dimension in which work was seen as celebration, and was indeed punctuated by lots of festivity. This image is a bit out of focus but it shows the calendar of festivals that accompanied this migration for the shepherd communities and the farming ones:
Going back to Heinberg's economic rungs, as we fall down the ladder from fractional reserve banking - I hope we don't forget these creative moments in our economic history, perhaps valuing "economic" migration and the celebration of work, as we adapt to the issues of the new millennium.
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