tag:blogger.com,1999:blog-159422282024-03-07T09:59:13.122+00:00tziterasMy name is Ale Fernandez and I'm Chilean and Italian.
<br>I am a web developer, artist and technical researcher. <br>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.alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.comBlogger104125tag:blogger.com,1999:blog-15942228.post-17433473817909498252023-07-04T17:41:00.000+01:002023-07-04T17:41:00.407+01:00Reviving Indigenous Wisdom: Exploring the Intersection of Paganism, Shamanism, and Decolonisation<p><br /></p><p>For me, paganism in the British Isles has primarily revolved around music, ceremonies at stone circles, solstice singing, and practices like Samhain. It also encompasses eco-awareness and active defense of the Earth. I've also wondered how these practices differ from Norse, Germanic, or other cultural traditions.</p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/g8zkKYAqRUQ" width="320" youtube-src-id="g8zkKYAqRUQ"></iframe></div><p><br /></p><p>Recently, as I got into Andean spirituality or cosmovision especially since the time of the chilean uprising in 2018 and when I witnessed indigenous delegates attending COP26 in Glasgow, I discovered connections between Mapuche ceremonies from the southernmost ends of the Americas and those performed by Scottish groups with ties to indigenous or at least traditional spirituality. Through these ceremonies, people expressed a sense of rekindling a lost link. I believe this spirit stems from a desire to heal a wound or reclaim something that was taken away. In Chile and other parts of the world, we refer to this process as decolonising. Perhaps it arises from the belief that modern capitalist nation-states are not actively colonising the peoples and cultures within them.</p><p>In this context, I was reminded of <a href="https://social.bau-ha.us/@N3m0/109565112445948694">comments made about shamanism and the connection between Native American and European traditions</a>. They reminded me of the first podcast of the British Druid Order, in which the founder shares his experience of finding his spirit animal in a sweat lodge. This encounter led to an intentional blending of shamanism and paganism that had been absent in previous forms of neo-Druidry. </p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/67UAimEnHE0" width="320" youtube-src-id="67UAimEnHE0"></iframe></div><p><br /></p><p>From my perspective, I consider Aymara cosmovision to be pagan because we were literally persecuted by Christians. Whole villages were set ablaze when our continued worship of huacas and engagement in our ceremonies were discovered. Instead, the colonizers expected us to practice syncretic forms of Andean Christianity. These historical events are documented in journals from the time of conquest and the Viceroyalty of Peru.</p><p>Another common aspect I see is the focus on the spiritual elements that connect us to the Earth, life, and ecology. For the Aymaras, these elements include our ancestors, the sun, moon, earth, rivers, and more. Through interactions with Aymara decolonising scientists, activists, and ecologists from the Chilean precordillera and Atacama Desert, I have come to understand that we make offerings to and exchange with these entities and aspects because we should strive to defend and diversify our world, without considering ourselves superior or separate.</p><p>My great-grandmother was a yatiri, a traditional healer who possessed knowledge of curing various illnesses and the medicinal properties of plants. She also practiced the ritual of offering and receiving, known as Ayni. Indigenous Aymara medicine, like other forms of traditional medicine, has faced significant discrimination. However, resources like the CC-licensed "<a href="https://www.comdescalama.cl/2022/06/07/libro-cosmovision-aymara-un-acercamiento-para-los-profesionales-de-la-salud-un-aporte-para-la-aps-de-comdes/">Aymara Cosmovision for Health Professionals</a>" aim to challenge the discriminatory views surrounding traditional indigenous health practices and offer ways to cohabit that space. </p><p>Personally, I find it gratifying when individuals choose to adapt, practice, or learn about Andean or Aymara cosmovision, as long as it leads to a deeper understanding of their own spiritual path. I don't speak for all Aymaras or even just the decolonising ones. I can only share my perspective as someone fortunate enough to feel a close connection to both spiritualities and recognize how each can inspire us to actively defend the Earth against exploitation and extraction. Similarly, in Abya Yala, we can learn from Europeans and/or colonised subjects, as <a href="http://elias-blanco.blogspot.com/2012/10/victor-zapana-serna.html">Aymara sculptor Victor Zapana</a> suggests. Zapana's idea is captured in the book "<a href="https://traficantes.net/libros/un-mundo-chixi-es-posible ">Un Mundo Chixi es Posible</a>". </p><p>Zapana's views remind me of the concept of death in relation to various Aymara deities and symbols—the snake that poisons and constricts, leaving one between life and death; the puma that pounces and takes life while one is still alive; and the condor that claims the dead. We exist in between and around these states, never fully belonging to just one. Perhaps the same can be said about the labels we assign to different earth-based faiths and spiritualities.</p><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-73372211142793979842021-11-04T22:34:00.002+00:002021-11-05T13:22:13.636+00:00Why I march with the indigenous block for COP26<p><i>Here is the content of some personal thoughts I sent to "Avvenire" the italian catholic newspaper, when a journalist was asking for quotes about our upcoming November 6th march at COP26.</i></p><div>The indigenous block of the march on Saturday will be formed by survivors. We survived being hunted for our ears, noses and heads by europeans, including <a href="(https://www.academia.edu/4404479/2012_Harambour_Borderland_Sovereignties_Postcolonial_Colonialism_and_State_Making_in_Patagonia_Argentina_and_Chile_1840s_1922_Department_of_History_The_Graduate_School_Stony_Brook_University_NY_May_2012_">Scottish </a> and Italian in the case of Patagonia. We survived explorers and supposedly learned men who described us as savages as they killed us and our animals and destroyed the environment around us from Patagonia to the most northern coasts, from the farthest reaches of the earth to the soul of Glasgow on its <a href="https://www.glasgownecropolis.org/childrens-page/">old druid's hill</a>. I say this because this process of destruction has been slowly continuing across the world, long before Christopher Columbus, and in every continent of this world. We survived being "educated" and losing our culture, memory and knowledge of who we are and how to live on this earth in connection to nature. We survived the residential and missionary schools, the encomiendas and the mines. Although we were not assimilated and killed, the process of our destruction has never stopped. Even the romans destroyed the druids when they found them, as if this disgust of those connected to the earth was part of some ancient evil that goes who knows how many empires and autocracies' back in time.</div><div><br /></div><div>I understand there are belief systems that place us as apart and better than the world around us, due to anthropocentric beliefs. Like Galileo trying to convince stubborn people that the world was not at the centre of the universe, maybe we are also at the cusp of a new understanding, sadly well known for far too long by those who suffer because of the prevailing ignorance. We still see ourselves as superior and the world as our resource to extract, when we are mostly made of water. We are just a large pool, in some cases a flowing river, but always a biome where our human cells are a minority and bacteria, fungi and life in all its forms are inside us just as they are in the world around us and this is also part of our own lives. This is what we mean when we point to a rock and say "that is alive", or that it is part of Pachamama, our natural environment: Our lives are not finite but connected to all the other lives around us and our understanding of life and its extent might even keep growing. </div><div> </div><div>Although I have always known I was indigenous Aymara on one side, I recently found out that like many people with ancestors in my northern Chilean region I also descend from the conquistador Francisco de Aguirre who took part in the sack of Rome. This evil man was tried by the viceroyalty that presided over what later became Chile for his practice of committing genocidal rape on the indigenous population, fathering hundreds of mestizo children. He had even managed to get the pope to let him marry his cousin, before going to the new world to commit genocide on the local indigenous peoples and their animals, all so as to bring more European men to father children indigenous women and this way have mixed race servants to work for him, and European animals that could make them money from the new inhabitants, the "pure blood" settlers and the new mestizo race. I am lucky enough to know a lot about the disgraceful acts carried out by an ancestor, and I can refer to history books and historical papers to see their atrocities and raise awareness of them. </div><div><br /></div><div>I am here because I know what I have learned as an indigenous person, and my knowledge of my coloniser part also, work together to show that we are not separate from this world but part of it. When we destroy the earth and commit ecocide, denying this living world of its right to life, even in small ways where it appears not to be harmful, we are also destroying ourselves. We have seen this if having been alive long enough we have been able to notice how the earth is changing, getting hotter, wetter, dryer, more inclined to catastrophe. We don't know how many other horrible, disgraceful and really savage acts lurk in our past, many are not as lucky as myself and are left wondering what could have happened, or even pretend they are not to blame because of what happened decades or in some cases centuries ago, as if that kind of pain could just be forgotten, perhaps if enough victims die.. </div><div><br /></div><div>So I march also for those who have still not realised these things, for those who think they have no way of going back to reconnect with the earth because their connection was broken so strongly, and so long ago. I march because I believe they can find it again, and fix those old wounds we made to each other. The system of extraction, that large machine that digs up the world when it is considered just resource, something that I can buy within a legal and economic system without responsibility to future generations, the world is a lifeless thing to extract without caring for it, this system was put together to colonise us, to suck up riches in one end of the planet and pour it into the bank accounts of the rich and powerful. This system is faltering. I believe we can work together across all peoples, all places and cultures and languages to create again an ecosystem that includes us, rather than some perfect system from our intellect and subconscious. I believe we can march together and learn and heal and create a much better system, still flawed and human but also connected to the earth.</div><div><br /></div><div>I know Aymara people have had a very dark history with regard to the catholic church. When priests and inspectors would find villages where we still upheld our beliefs they would literally burn the entire village. Due to this persecution we are only just piecing together our beliefs and history. Many turned to syncretism simply for survival reasons. </div><div><br /></div><div>Despite this, I believe we can still walk together and make a big change to stabilise and keep this ecosystem we all depend on. I march because I know you can understand and might join me. </div><div><br /></div><div>Please help us approve ecocide law and other laws and rights to do with the related destruction of our ecosystem. Help us all help indigenous peoples of the world to just let the world flourish. Please walk with us in your cities and lands this Saturday and from then on. </div><div><br /></div><div>Unity in biodiversity.</div><div><br /></div><p><span style="color: #888888;"></span></p><div><br style="-webkit-text-stroke-width: 0px; background-color: white; color: #888888; font-family: Arial, Helvetica, sans-serif; font-size: small; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;" /></div><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-48930759219279221602020-08-29T11:41:00.017+01:002020-08-29T20:38:06.630+01:00Extracting from Pachamama's womb<p><a href="https://twitter.com/leylanz">Leyla Noriega</a> has been active for more than 20 years, campaigning and reporting on injustices against indigenous people and the natural environment across the northern regions of Chile. The newly independent state had conquered the area around 1880 to access mines and natural resources that had previously been under the rule of Peru and Bolivia, and before then, by Incas and Aymaras who called the area Qullasuyu. One day the mining companies which Leyla had seen tear towns apart before in the area arrived at her mother and grandparents' town of Belén, at around 133 km from the city of Arica and at an altitude of 2800m and it was a very different feeling. </p><p>Mining laws in Chile were created specifically to easily sell land and water to private companies, during the Pinochet dictatorship, so that any private company that finds an element in the mountain can claim it for their own, and exploratory machinery can be installed up to a total of 39 machines without requiring any specific permission. Indigenous peoples on the other hand, are usually ignored, land is not considered worth an environmental report and, if they speak up, they are intimidated. The new constitution is being voted on in a key plebiscite in October, but indigenous groups feel unrepresented and in some cases co-opted by national media and political interests.</p><p>When multinational mining company Rio Tinto came to Leyla's ancestral valley in Belén in 2018, she joined the people of that town, having agreed to abandon all political flags together with people from all the towns near and far, and one day they all walked up the mountain to see the "exploratory machines" right in the belly of Pachamama:</p><p><i>"So we went up, walking higher and higher, from the town up to about 4000-4200m up, because that altitude was where the exploration was happening. It was so high up that I began to feel dizzy, like an astronaut, and some people had to stay behind because they couldn't go further. We went with people from Tima, Tignamar, Pachica, Putre and so many other villages, I'm so grateful they came with us. And when we got up to the top, we found that the route that was being made by the mining company was closed, surveilled by cameras and protected by police. They were protecting the entrance to the mining route, but not protecting the town for example. They thought we were troublesome and knew we were coming that day. This coincided with the murder of <a href="https://www.theguardian.com/world/2018/nov/29/chile-camilo-catrillanca-death-four-police-officers-arrested">Camilo Catrillanca</a> [</i><i>Mapuche activist killed by police during a land occupation in the south of Chile] where police with gopros were seen recording from their helmets, and we saw many strange things.They were recording us with Go-Pros as they were doing in the south, but we were not covering our faces, or denying what we were doing. Those are the town's own roads and we had the right to continue walking. So we went in, continued up, and we arrived, and saw with our own eyes what they were doing. </i></p><p><i>And I always repeat this but it brings huge pain. I have dedicated myself for maybe 20 years to visiting different towns and localities around the north and I have seen this advance, I've seen extractivism gradually increasing in the "great north"[northernmost region of Chile]. I've seen this before. I've seen, written, reported and heard how towns were left without water, some ended up negotiating with mining companies, others were divided[by money offered by them] and all because of this. And I used to see it as a journalist, as an activist, but when you see this happening in your town, in your territory. When I see the old ladies, in my mother's town, who I've seen in countless town festivals and celebrations, when I see them crying, because the mining companies are pulling things out, damaging the water, putting huge machines in - because those machines are enormous, they have gigantic tubes, and just to do an "exploration", and you see it. So then imagine in Tignamar they have more than 30 or more of those exploratory platforms on the Marquéz mountain, and we had seen just 4 of them in Belén. It was horrible. </i></p><p><i>When you talk about the connection between women and Pachamama, I have lived it there on that mountain, because you see they are extracting from our womb. And it's a huge pain. I was very angry, and other women were very angry, but the older women who are very wise said "Don't be angry: We have to ask", and then we did a ceremony, to ask for mother earth, pachamama, and our ancestors, grandparents and ancients to do what they need to do. So we asked for rain, and then it rained! And we asked for the rain to take it all away so that nothing is left. But then I already understood that across Latin America, in the Amazon, in Peru, next to your house they install these machines, to perforate. In the south of Argentina, they install machines to do fracking, huge drills to break the earth under the ground. And they are next to your community, and that's shocking. You don't expect it but it's a huge pain. I'm a mother so I felt as if I was being pulled out from my roots for an eternity. It was a very difficult process, but it was very good because we united much more. Now in Belén we are articulated and solidarising with other towns nearby who are in similar situations and also defending their land.</i>"</p><p>You can watch the <a href="https://www.facebook.com/ong.akapacha/videos/757398661740664/?__cft__[0]=AZUIQx30N_ane_0Tz3nRHiRxXJAq6ttj0Us46_37Jx0IFk8uyj6OAzr0ixyEQKsUquZcb4LO78SU3uLyH3T-dnfuDWHNLDzdTJdffW-QXfkywJ4TmNLKXq6VLG-MYgIWy5wxc_VjbCmNT1d5nwNX-O1y42zedEfYvte0ijO7yjM8fg&__tn__=%2CO%2CP-R">full conversation on Facebook</a> here, and if you speak spanish, catch her on <a href="http://programa-ayni.blogspot.com/">Radio Ayni here</a> and retransmitted on radio channels across Latin America. The community project to defend against mining is here: <a href="https://www.facebook.com/belendicenoalamineria">https://www.facebook.com/belendicenoalamineria</a> and you can see <a href="https://www.facebook.com/192435344751602/videos/2022371217844606">the videos of their 2018 march</a></p><p>And if you, by some strange chance, are reading this and are able to affect how your city council, or government, business or educational institution manages its investments, please remember that even what can seem a small act from you could be the turning point that empowers us all to leave these dark times and gives us the ability to regenerate and protect our world, its environments and peoples.</p><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-68884247150819081632020-08-22T14:30:00.002+01:002020-08-22T14:36:31.811+01:00Decolonising the andean third gender<p>When getting into indigenous cultures one of the main fear is this underlying idea that they are going to be soon revealed to be backward or somehow savage, and you won't figure it out until you are tied up being slowly roasted with no white tarzan there to save you. Same goes for Aymara culture, often criticised by feminists who for example see the Chacha Warmi concept as reducing the genders to just male and female, and it's then used as the foundation of an idealised perfect community life made of people who bring out opposing complementary aspects and roles which work together to build a society. </p><p><a href="https://www.dailysabah.com/americas/2016/05/03/indigenous-aymara-women-challenge-the-practice-of-patriarchy-in-bolivia">Sexist and patriarchal attitudes</a> are evident in indigenous circles, but also present in the countries that now exist across where andean cultures evolved before the conquest. This is perpetuated by the strong syncretic belief in Christianity and by national laws that generally favour men over women or <a href="https://en.wikipedia.org/wiki/LGBT_rights_in_Bolivia">LGBT rights</a>. </p><p>But it's important to <a href="https://transstudiesarchive.tumblr.com/post/174780340707/feminismo-comunitario-and-the-decolonization-of/embed">decolonise the binary gender</a> which was a colonial concept, and a colonial source of much suffering and destruction. There was in fact no such primitive notion until spanish conquistadors arrived, and horrified at the idea of sodomy or trans men being respected and even necessary for Inca religious rites. Unfortunately, when we look at this information it is not clear, or readily available and the prevailing idea is that which is presented by mainstream information. So <a href="https://web.archive.org/web/20160207171434/http://www.conexion.org.bo/uploads/Indigenas_Homosexuales.pdf">in-depth information on homosexuality amongst indigenous andean cultures is hidden in the way back archive</a>, and it's all piecemeal bits of information that escaped being burnt and destroyed by repulsed and probably repressed conquistadors.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCbgi0tNGU0a23iplbEqF_6HQDCeLJm3PKD5hUTSjl1M-OTeZCHHGzygQSaVAe8iyEeo_-rbWYm1iXWtzlIwrJ01KYz9ZaXRnpOzSHvz2kC3rN21at8o8qQJ3dxUxLSRH9uU8/s549/el+sesto+capitan.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="549" data-original-width="381" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCbgi0tNGU0a23iplbEqF_6HQDCeLJm3PKD5hUTSjl1M-OTeZCHHGzygQSaVAe8iyEeo_-rbWYm1iXWtzlIwrJ01KYz9ZaXRnpOzSHvz2kC3rN21at8o8qQJ3dxUxLSRH9uU8/s0/el+sesto+capitan.jpg" /></a></div><p>(Illustration from <i>Guaman Poma, <a href="http://www5.kb.dk/permalink/2006/poma/155/es/image/?open=idm46480313504976">Nueva corónica y buen gobierno (1615)</a></i>)</p><p>So the story is that there is an andean god, named <a href="https://www.notengomiedo.pe/blog/diosascabraschuquichinchay">Chiquichinchay</a> which we have a historic record of, from an <a href="https://es.wikipedia.org/wiki/Juan_de_Santa_Cruz_Pachacuti_Yamqui_Salcamaygua">indigenous chronicler</a>, which is a colourful blue or sometimes just golden Jaguar or Ocelot, who also manifests in the form of a cloud that brings hailstorms, <a href="https://journals.openedition.org/bifea/4988?lang=en#tocto1n5">is important in Inca mining practices</a>, may originally be from the earlier Tiahuanaku culture and is the protector of two spirit people in the andes. </p><p>These people who attended the Jaguar god, for the incas at least were called <a href="https://pride-color-schemes.tumblr.com/post/156554344340/quariwarmi">Quariwarmi</a>, which means Male-Female in quechua. They were seen as a <a href="https://nonbinary.wiki/wiki/Quariwarmi">living embodiment of the union between male and female</a>, and so were seen as necessary to perform rites to do with these roles, which were mostly to do with the type of work you would do than with your gender identity. So homosexuality and non binary identities seem to have been a normal, in fact important, part of andean life. </p><p>Another andean word, this time in Aymara, used to describe a type of flute played in the la paz region, and as a term to describe homosexuals is <a href="http://threads-of-time.carlos.emory.edu/exhibits/show/essays/dialoguesinthread">Q'iwa</a>, which I found to be described as "<a href="https://publications.iai.spk-berlin.de/servlets/MCRFileNodeServlet/Document_derivate_00002030/BIA_055_067_081.pdf">anything in between male and female</a>". </p><p>We know that there was a true inquisition style destruction of andean Huacas or Wakas, the religious effigies which christians hated and destroyed thousands of across the andes, burning entire villages when saw local adherence to these beliefs was still strong. So maybe we will never know how these concepts were seen in the past, but what we do know is that gender and patriarchal stereotypes were imposed post conquest, but that andean societies were patrilineal, and there was a sense of equality whereby men generally controlled how work was done in the fields, but women seemingly controlled what happened in the home. This went all the way down to weaving, where men were taught to make thicker larger cloth, used for rugs or tarps, but women made clothing, so that none could exist without the other. </p><p>For further information: <a href="https://www.jstor.org/stable/10.7560/709690">Decolonising the sodomite</a></p><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-86024865817812823992020-08-16T19:20:00.011+01:002020-08-24T13:08:49.412+01:00La Mitma Migrante<h3 style="text-align: left;"><i style="font-weight: normal;">...Consideraciones en búsqueda de un punto de contacto y coordinación entre la gente del pueblo Aymara y entre pueblos originarios...</i></h3><h2 style="text-align: left;">El Ayllu Virtual</h2><p>Desde las protestas de George Floyd he podido experimentar un acercamiento a mis raíces Aymara, quizá dada la ola de información que se ha visto llegar desde toda la gente está divulgando la información que ahora se hace más presente entre las protestas de BLM, la destrucción de monumentos coloniales y su legado ya es algo que concierne el mundo occidental. También con mi familia extensa de la parte de mi padre y abuela Aymara, culpa de la cuarentena hemos comenzado a reunirnos y poder compartir cuentos, canciones, saludos, chistes y un poco de todo, y al crecer el conocimiento de la plataforma zoom, hemos podido presentar de manera más ordenada lo que sabemos de la cultura Aymara. Al pasar los meses, las conversaciones se han ido convirtiendo muchas veces en una especie de clase intensiva de historia y cultura propiamente Aymara de nuestra gente, a veces desde los estudios históricos, o cuentos de nuestra historia familiar a los conocimientos locales y experiencias, fotos de bailes de Tinku, y de guatias hechas en familia, compartiendo el <a href="https://www.youtube.com/watch?v=N20GhohN32Y">willka kuti</a> desde diferentes partes del mundo. Vimos la represión que pegó tan fuerte durante la dictadura, y como nuestros tíos intentaron y a veces lograron hacer caber lo Aymara dentro de las infraestructuras académicas chilenas.</p><p>En una de esas conversaciones mi padre contó que cuando tuvo que bajar de Putre donde vivía con su abuelita, a Arica, no sabía hablar Español, y los niños se burlaban de el diciéndole "boliviano". Entonces el rechazó la idioma y se le olvidó en poco tiempo. Hoy podemos ir al pasado y defender a ese niño de ese nacionalismo desfrenado, una experiencia común y dolorosa para tanta gente indígena en el mundo.</p><p>Desde todos lados del mundo, ya que con el golpe mucha familia tuvo que salir, como nosotros, exiliados en Escocia desde los 70. Desde este lado del mundo pude poco a poco entender que no todo Chile era como mi casa o familia. Al visitar nuestra vieja casa de construcción tradicional en Putre y de ahí ver a Codpa, al frío y enorme lago titicaca y la escuela de cultura Aymara, Kusayapu, pude entender más bien el mundo de arriba en el altiplano, y mi conección con esos lugares y tradiciones, mientras que en Santiago supe de la lucha de los mapuche, con la que probablemente desciendo como cualquiera de ahí, pero sin memoria familiar de mi familia de ahí. </p><p>Vimos también la mina abandonada de Humberstone y los restos de un sufrimiento intenso. Cuando finalmente acabó el exilio encontré un lugar que aspiraba a ser como "europa", que ya se encontraba en la modernidad aunque seguía la dictadura. Europa parecía ser un lugar con variedad de productos y lujos fuera de lo que se entendía posible, aunque los mismos europeos visitaban Chile mochileando en su año libre buscando cosas similares. </p><p>Hace poco el grupo local <a href="https://www.facebook.com/DivestStrathclyde/">Divest Strathclyde</a> me pidió hacer una introducción al problema de la minería en Chile. Aquí comparto lo que se grabó, aunque está en inglés pero explica el problema con el ejemplo de <a href="https://www.facebook.com/belendicenoalamineria/">Belén dice no a la minería</a>, un grupo que <a href="https://mapa.conflictosmineros.net/ocmal_db-v2/proyecto/view/575">se opone al proyecto minero de Rio Tinto</a> a pocos Km de Putre.</p>
<iframe allow="accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/nGw523KhRsY" width="560"></iframe><div><br /></div><div>Al hacer esto me involucré en un grupo impulsado por algunos cabildos de Chile Despertó Internacional que buscaba información sobre los Aymara para una actividad y charla para el dia de los pueblos originarios, y que hará mas actividades hasta el 10 Octubre. Siento mas y mas cerca de esta cultura tan lejana, un proceso que aceleró cuando comenzaron las protestas el 18 Octubre pasado. Finalmente podía sentir que ser Chileno iba más allá de ser consumidor y ver destruirse toda la belleza sin luchar. Habían intentado acabar con esa visión exiliándonos.</div><div><br /></div><div>Al mismo tiempo he podido aprender muchísimo de la cultura, bajando todos los estudios y PDF que pueda encontrar para poder ver como la música se relaciona con los cultivos, como los tejidos se relacionan a la escritura, al género, a la cosmovisión dual y a todo! Como en <a href="https://www.youtube.com/watch?v=pogA7PQCtu0">este video</a> y <a href="http://www.project562.com/films/">mucha mas información</a> que viene mas que nada desde <a href="https://www.instagram.com/lylajune/" target="_blank">la gente de la "isla tortuga"</a>, el conjunto de los pueblos nativos norteamericanos también denuncia una destrucción y censura sistemática de la cultura indígena en el continente americano. Al leer mas, pude también entender como hubo una destrucción masiva de conocimiento y historia Aymara, una verdadera inquisición y caza de brujas (y de huacas) de nuestra cultura para imponer la visión occidental y imperial del mundo. Desde entonces muchos antropólogos europeos y cronistas españoles estudiaron el pueblo, transmitiendo lo que les gustaba y quemando y matando lo que no. Al vivir fuera de Chile nunca llegué a asociar el hecho de tener antepasados Aymara con ser de alguna manera "peor", si eso me daba toda una cultura rica y colorida. Quizá ni me daba cuenta que fuera tan raro serlo. Solo en Chile pude ver gente que despreciaba el hecho de ser de un pueblo originario. Un tiempo a esto se le decía discriminación, pero hoy en el 2020 podemos decirle racismo. Pero no importa. Es demasiado tarde. Ya hemos entendido, y más gente se entera cada día que la mentira que nos contaron quienes destruyeron nuestras culturas, es que somos y éramos nosotros los salvajes. Y le creímos.</div><div><br /></div><div>Entonces me pregunté: ¿Cómo ayudar lugares que se están despoblando, con la mina enorme que les quita el Río, el gobierno que les quita las tierras y destruye la naturaleza privandole de aguas? Hoy en día la mayoría de la gente Aymara ya vive en ciudades o pueblos, y muchos han emigrado y viven en otras partes del mundo. Tenemos conocimientos, la población migrante Aymara que he visto por el mundo, que pueden ayudar a esos lugares y quizá complementar la falta de los conocimientos que nunca pudimos tener al crecer lejos de nuestra cultura.</div><div><br /></div><div>En la tertulia mi pregunta fue - hemos visto el Trawun, una estructura indígena mostrar su fuerza y presencia entre los mundos, pero existen estructuras Aymara o organizaciones con las que podamos juntarnos entre pueblos? Dí el ejemplo del pueblo Kurdo en Siria, que han creado una administración plurinacional, fundada en la igualdad de genero, el respeto a la ecología y la igualdad de género, o de Chiapas, y de la victoria de las protestas de Standing Rock, que unieron a muchos pueblos originarios </div><div><br /></div><div><br /></div><div>
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<br /></div><div>Estando fuera de Chile veo que tengo el beneficio de la perspectiva internacionalista: el problema Aymara no es el no ser aceptado por Chile, o tener lugares o consideración en alguna futura constitución o gobierno, pero es el aceptarnos. conocernos, descolonizarnos nosotres mismes. Chile también tendrá que descolonizarse, pero es su problema, y el problema de mi "lado chileno". NO es responsabilidad de los pueblos originarios descolonizar a Chile. Esa responsabilidad es de Chile. Como en el conflicto Mapuche, el problema no son los mapuche que no se integran, pero los colonizadores que les impiden ser Mapuche. A veces esto se hace con las balas, pero en el territorio aún habitado por gente Aymara, es la burocracia administrativa, que impide la registración y facilita la migración a las ciudades, siguiendo el modelo centralizado del estado Chileno. </div><div><br /></div><div>El problema es que intentamos integrarnos en las estructuras de un sistema que perpetua el colonialismo. El único momento en que nos encontramos entre pueblos originarios parece ser cuando vamos a las naciones unidas o al COP26 a hablar con los comerciantes que controlan ahora nuestras tierras y ecologías. </div><div><br /></div><div>En algunos lugares existen estructuras propiamente indígenas, como cortes comunitarias, yatiris(shamanes comunitarios) y jilaqatas(Jefes comunitarios) que se organizan en ayllus, markas y suyus. Comencé a buscar información sobre las organizaciones o redes que se podrían haber formado con dos intentos:</div><div><ul style="text-align: left;"><li>Organizaciones propiamente Aymara fuera de límites nacionales y para involucrar a quienes comienzan o siguen sintiéndose Aymara desde el resto del mundo.</li><li>Organizaciones o reuniones, eventos, que reúnan y puedan dar contacto y quizá coordinación o intercambio entre diferentes grupos indígenas directamente.</li></ul><div>Esto es porque <a href="https://www.iica.int/en/node/17847">el único proyecto "sin fronteras" Aymara ya no sigue activo</a>. La "<a href="http://www.scielo.org.bo/scielo.php?script=sci_arttext&pid=S1990-74512012000200009">Alianza Estratégica Aymaras Sin Fronteras</a>" fue un proyecto municipalista que era activa en Chile, Bolivia y Perú mediante los municipios. Realmente este es el espíritu que buscaba y es una pena que no parezca seguir activo. En Bolivia en cambio, con la llegada del Movimiento al Socialismo, hubo en un momento un acercamiento y entusiasmo hacia el nuevo gobierno mas cercano a lo indígena, pero el CONAMAQ, o <a href="https://es.wikipedia.org/wiki/Consejo_Nacional_de_Ayllus_y_Markas_del_Qullasuyu">Consejo Nacional de Ayllus y Markas del Qullasuyu</a><b>, </b>que al principio apoyaba al nuevo gobierno, poco a poco se volvió mas critico del gobierno, y al final sus líderes <a href="https://en.wikipedia.org/wiki/National_Council_of_Ayllus_and_Markas_of_Qullasuyu#Internal_conflict">fueron remplazados</a> y <a href="https://anteriorportal.erbol.com.bo/noticia/indigenas/21122013/pacto_de_unidad_del_mas_mamani_es_lider_de_conamaq">la organización se encontró victima de un golpe administrativo</a>. Otra organización, la <a href="https://es.wikipedia.org/wiki/Coordinadora_Andina_de_Organizaciones_Ind%C3%ADgenas">CAOI</a>, o Coordinadora Andina de Organizaciones Indígenas, no parece ser activa, su web ya está caida, y el actual presidente es también candidato a la presidencia del gobierno Ecuatoriano para el 2021! Muy buen para demonstrar la fuerza política que aún tiene el pueblo indígena en el ganar elecciones pero no para encontrar organizaciones no estatales y fuera de las lógicas coloniales y estatales. </div></div><div><br /></div><div><div>Ahora mismo estamos viendo un repetirse de lo visto mil veces: destrucción ecológica, cultural y luego represión militarizada cuando la gente indígena se levanta para pedir respeto o derechos, pero ahora hemos visto en EEUU con las protestas ahí, y en bolivia con el golpe de estado de Elon Musk y sus amigos norteamericanos para el litio, y en zonas aymara de chile como en zonas mapuche y las demás culturas también se repiten los mismos problemas y narrativas. Otros grupos del mundo también se unen. Es hora de unir el Collasuyu con el territorio Araucano, con Abya Yala, con la Isla Tortuga, y con los demás pueblos originarios del mundo entero. </div><div><br /></div><h2 style="text-align: left;">Cómo Hacerlo?</h2><div>Los grupos de la américa del norte si que tienen experiencia de unión entre pueblos, algo que va desde su lejano pasado, pero hace poco se ha vivido el triunfo judicial para las <a href="https://www.nytimes.com/2020/07/09/us/supreme-court-oklahoma-mcgirt-creek-nation.html">tierras nativas en Oklahoma</a> y las luchas contra <a href="https://www.nationalgeographic.com/science/2020/07/keystone-xl-stalls-again-along-with-other-pipelines/">keystone xl</a> y los <a href="#" id="https://www.thestar.com/news/canada/2020/02/12/in-their-own-words-what-the-wetsuwetenstrong-allies-are-fighting-for.html" name="https://www.thestar.com/news/canada/2020/02/12/in-their-own-words-what-the-wetsuwetenstrong-allies-are-fighting-for.html">wetsuwetsen en Canada</a>, y junto a las protestas para George Floyd y las demás muertes policiales hemos visto los pueblos indigenas de estados unidos tomar fuerza y acción frente a la amenaza fascista y racista que muestras sus dientes presentes desde hace siglos en EEUU. Sentí ganas de encontrar donde preguntar:</div><div><i><br /></i></div><div><i>"Hola, me pregunto si hay alguna información sobre cómo hacer una especie de cantón virtual, que luego se pueda ir dividiendo o adaptando? Soy descendiente aymara y en una reunión de pueblos indígenas estábamos hablando sobre como montar una estructura indígena que pueda funcionar como punto de encuentro entre diferentes pueblos en lucha, normalmente el lucha con los mismos problemas."</i></div><div><br /></div><div> Pero preguntar eso sería inútil. Si lo pienso, ya soy una de las personas que podría saber por lo menos una parte de la respuesta: si me preguntaran a mi, con mi experiencia informática y de organización telemática entre cooperativas y proyectos, diría "OK hay que hacer un cantón virtual", osea una reunión de grupo que va organizando cosas. Obviamente seguiré preguntando y informando para que esta idea pueda ser una ayni, o creación fruto del trabajo reciproco, pero lo importante para mi será establecer esa reunión en línea.</div><div><br /></div><div>Esa reunión puede tomar varias formas: deliberativa, de información (por ejemplo puestas al día desde cada comunidad), de cursos - por ejemplo técnicas o lenguas indígenas, y de decisión entre muchas. La mejor manera es consultar con varios grupos y fijar una plataforma y sistema. Al día de hoy ya sabemos que un sistema simple es utilizar facebook, youtube, o twitch etc para streaming, hacer la grabación en youtube o similar, y grabar lo sucedido con un ordenador separado. al lado de eso hay que hacer un resumen de decisiones tomadas o notas, que se publica con puntos principales. Esto significa dos etapas de elaboración de notas donde una primera instancia puede ser toma de notas colaborativa, luego segunda instancia un editor revisa y produce el resumen, que se difunde con enlace a notas originales.</div><div><br /></div><div>Entonces para publicar estas notas y videos de cada reunión de cantón, que en léxico más andino podría ser la MITMA, hace falta una web. La Mitma era una forma de migración forzosa de una Ayllu, o comunidad familiar, inventada y impuesta en el Collasuyu por el imperio Inca al conquistar los reinos Aymara. Ahora podemos re-apropiar estos términos imperialistas para referirnos también a toda la gente que fue obligada a dejar sus tierras, idioma, cultura y vida, pero que ahora podemos sanar esas heridas.</div><div><br /></div><div>La web puede ser mitma.org o algo internacional. en esta instancia tenemos la red que puede ser de la gente aymara que tiene una cultura, idiomas y sistemas. un problema de la reunión indígena es la traducción. por esto para la participación será necesario crear lecciones de lengua, para ir trabajando la calidad de traducción, y de escritura en las dos lenguas. también debe haber clases de colaboracion en linea, de utilizo de tecnologias, de toma de decisiones conjuntas. Los participantes deben ser educados hacia un sistema. luego hay que estimular un comercio. esto es lo importante también porque puede ser de mucha ayuda. El sistema aymara en particular nos ofrece una manera de crear un sistema similar a las Ayllu, osea una participación mutua en trabajos de colaboración. en este sentido puede ser un acuerdo inicial de la Mitma que los participantes trabajan para proyectos comunes que generan economía común.</div><div><br /></div><div>Un simple ejemplo es la importación de artesanías, y la creación de mercados para su venta en diferentes países. Un participante en una ciudad occidental puede vender estas artesanías a alto precio, y el dinero luego va a una caja común, del que ese miembro se aprovecha de manera conjunta con quien ha organizado la logística, y quienes han producido los materiales o pastoreado las llamas para que se pueda llegar a tener esta situación. En cambio el dinero luego se decide juntas para que es. Puede ser para apoyar causas importantes como oposición legal a proyectos de minería.</div><div><br /></div><div>Obviamente la vida no es solo artesania. Yo vivo en Escocia, un lugar donde muchos alimentos andinos crecen y pueden crecer. Aquí se puede hacer agricultura utilizando técnicas andinas que se pueden enseñar. Si un miembro tiene problema con otros miembros se puede poner en práctica una facilitación virtual a la manera tradicional aymara de solución o justicia comunitaria. Cada parte de nuestras vidas tiene un paralelo indígena de donde sacar inspiración para crear el futuro. Ya no será la cultura de nuestros antepasados pero del mundo entero.</div><div><br /></div><div>No digo esto de manera colonizadora. No busco un mundo solo Aymara, ni creo que tenga solo cosas positivas, ya que como todas las culturas no tiene que ser idealizada, pero sí apreciada. Quiero ser colonizador sólo a la manera de una planta que conquista un terreno y le da más fertilidad, sintetizando elementos base para que llegue luego una ecología funcional de grupos y comunidades. Esto es el nuevo pachakuti.</div><div><br /></div><div>No soy el monstruo que viene y se lo come todo, y lo deja todo destruido. Eso hemos sido los humanos desde hace tanto tiempo, y quizá que nos traerá el futuro, pero tenemos esta oportunidad hoy de formar parte de una nueva visión post estatal. Una solución indígena con formas indígenas, que otros colectivos puedan copiar y adaptar, y desde ahí si que podremos unirnos con más fuerza con otras culturas y grupos desde una posición de unión y contacto entre les <a href="https://nonbinary.wiki/wiki/Quariwarmi">quariwarmi</a>, chacha, y warmi aymara del mundo entero.</div></div><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-12247419846024807922020-08-15T21:14:00.003+01:002020-08-15T21:14:40.607+01:00Aymara Hip Hop<p> A quick collection of links about Aymara hip hop, which was mainly active during the life of Abraham Bohorquez who is considered one of the founders of this type of music. During the time of Evo Morales´s government it then seemed to fade a bit as maybe it´s major impetus was the time leading up to the massive mobilisations which brought Evo´s party MAS to power, but there are various writings about it.</p><p><a href="http://upsidedownworld.org/archives/bolivia/rapping-in-aymara-bolivian-hip-hop-as-an-instrument-of-struggle/">http://upsidedownworld.org/archives/bolivia/rapping-in-aymara-bolivian-hip-hop-as-an-instrument-of-struggle/</a></p><p><a href="https://rebelion.org/el-rap-en-aymara-el-hip-hop-boliviano-como-instrumento-de-la-lucha/">https://rebelion.org/el-rap-en-aymara-el-hip-hop-boliviano-como-instrumento-de-la-lucha/</a></p><p>Known as Wayna Rap or Nacion Rap, it does manage to fuse a lot of sounds I love but Abraham´s girlfriend <a href="https://ast.wikipedia.org/wiki/Nina_Uma">Nina Uma</a> does mention it was certainly not a feminist movement for the most part, and it was not linked via a big industry so it could spread to other countries or continents, so remained limited to the El Alto area. Fortunately there are also female artists like Uma herself and Sdenka Suxo Cadena who do bring in anti patriarchal and even anarchist topics.</p><p><a href="https://www.youtube.com/watch?v=OrMuMoWEKlE">https://www.youtube.com/watch?v=OrMuMoWEKlE</a> The film about the life of Abraham Bohorquez and his seminal band Ukamau y ké, which fused hip hop with andean instruments and a strong anti capitalist, anti colonial viewpoint that brought the aymara language and traditions to the forefront.</p><p><br /></p><p><br /></p><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-46941872029332153482020-04-30T01:11:00.004+01:002020-04-30T01:24:18.860+01:00How could Scotland have a more resilient food system?The question that's led me to write this has been how do we adapt long term, specifically here in Scotland, where I live now, to coronavirus and the idea that pandemics are here to stay if we stay this industrialised and globalised. How does a society look if it's to be resilient long term, sensible and ecologically regenerative? We do know a few things about this novel coronavirus that we seem to be slowly figuring out as it evolves and spreads, and I have almost a picture of how it might look in my head. Here is the closest I can get so far to it, on a regional scale at least:<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRmnizbslhIFsb_2lb2w7MYrxkk68V_jLVW2y4cPBvsjZMK-Jjr1EOyypI9xqqFRga1NY2HVtJ7RVzh1dKHGMx3bK7V2F0QFsrI26fXOsa7r4whdsSO4CVYh3VQ_0xPLwoJ8s/s1600/postcovidland.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1236" data-original-width="894" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRmnizbslhIFsb_2lb2w7MYrxkk68V_jLVW2y4cPBvsjZMK-Jjr1EOyypI9xqqFRga1NY2HVtJ7RVzh1dKHGMx3bK7V2F0QFsrI26fXOsa7r4whdsSO4CVYh3VQ_0xPLwoJ8s/s640/postcovidland.png" width="460" /></a></div>
In the picture, each block is a community of several households and work spaces, and each green space is where they grow crops, or graze animals. So why this system?<br />
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Around the time when it was obvious a lockdown was coming, I read a <a href="https://drive.google.com/drive/folders/12rECIav1Cqef1ezexkLRNKnMRH72hrhp">community organisation manual</a> that mentioned how graph theory applies to limiting the spread of something like Covid-19. It advocates getting together with your closest neighbours to help each other, rather than all helping all across the city, so that you limit the spread of infection. Since then I've seen a lot of information about this idea. So how can we take this concept and apply it to something more long term. A way of looking at our society is as a network of places all related to each other by people travelling between them. Currently that's a huge globalised system that is interconnected in lots of ways. In some ways that's beautiful and brings connection in positive ways, but we want to avoid all the things that lead to situations like what the world is in now: too much connection between the points and you have an easy way for viruses to spread, especially if all those points and connections follow the same philosophy of profit maximisation at the expense of many other things - like hygiene. If you apply Graph theory, specifically epidemiological connectivity principles to urbanism, you get a pretty green environment. We need to be diverse, and like a clump of sand, made of small very densely connected units, that are only loosely connected to the units around them. But our sand is electric, because it's also connected by telecommunications so we are all still here together if we wish: I'm only talking about physical connectivity.<br />
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You need to have very minimal connections between the bits that add up towards a functioning healthy life for an individual, and that means a social network around them to take care of everything the modern industrial capitalist city does. So how can we provide all these basic elements in a reduced network that nevertheless can quickly close it's borders if infection is identified further on? So you get these autonomous, self sufficient spaces that are a mix of residence, work space and green space, and a distribution system that gets everything else to them - everything that we may still need to depend on that can't be made locally. Some of this "everything else" might be regionally made, so a local area might concentrate on producing something that's needed elsewhere, and this can provide cash for that area beyond what can be directly made within that local unit.<br />
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So I've looked up some info, like <a href="https://en.wikipedia.org/wiki/Connectivity_(graph_theory)">connectivity</a>, as shown above, and some info about how contact tracing is done.<br />
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So how to calculate this: well to start with in Scotland there is a certain amount of land that can be used for foraging, crops, living, workspace etc. And there is probably an amount of imports we can guarantee either from England or from Ireland and other surrounding countries regardless of EU membership or whatever happens with Brexit, but assuming there is a food issue with closed borders at any point in the long or medium term, the issue is how do we guarantee a food supply for Scotland.<br />
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Scotland has 30k square miles. And 5 million people. How can we keep all these people fed? A square mile according to <a href="https://answers.yahoo.com/question/index?qid=20081129102414AABcUDd">yahoo answers</a> can feed 500 people. It works out at 15 million people could be fed if every single square mile of scotland was farmed for 500 people each, but knowing scotland that is certainly not the cultivated space we have now, although we can see if a meat industry would be willing to make a progressive switch and open up further land as time went on. I think people would always want a bit of meat and poultry but they would probably be cottage industry sized as large installations are conducive to infection by sars like viruses, and the livestock industry is looking very shaky right now. So we'd be looking at a large reduction in the meat we'd be able to consume which is actually quite a large part of scottish people's consumption right now.<br />
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The other aspect to that is the proximity as we would need to be close to the place where the veg was produced so we'd basically all need to go out there even with our laptop jobs as we'd be financing that local industry and doing away with the need for petrol which is looking pretty weird right now.<br />
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So you end up with community spaces following the principle of low graph connectivity. <a href="https://www2.gov.scot/Topics/Statistics/Browse/Agriculture-Fisheries/agritopics/LandUseAll">Here are some stats</a> on what is actually produced here, at least the best I could find, and if anyone knows better or more up to date sources I'd be very grateful:<br />
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Out of the total 7.8 million hectares that if used to produce for all the people currently living in Scotland, we are currently using it for rough grazing of livestock - a currently collapsing industry, and a quarter is grass, whereas 10 percent is used for crops. So at a stretch we'd have about a million hectares for crops (currently barley!!). So this means famine. If we go on as we are now, and there are food supply shocks, we will have famine again in Scotland! We need to do something.<br />
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So this is just one proposal: a locally tightly cohesive and globally loosely connected society. It allows for some of the fun we used to have before Covid: at a local scale you can have pubs, dancing, mixing, hugging, as long as that group is a unit. so it can be 10, 20, maybe 40 people at once who never really mix much outside of that group. They are a block, so more like a unit. They are various families and households who meet and agree stuff about how to repair or manage their area. Then you have a shop or work, office space which is one or more of those people opening an adjacent space. this space usually receives deliveries and then maybe elaborates and disinfects the produce at various steps.<br />
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(and as a small aside I want to make an app that tracks covid infection but whose data isn't connected to any authority as is what the UK wants now. This is possible by rebranding the <a href="https://bluetrace.io/">singaporean open source tracker</a>.)<br />
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A community unit has a contract with each other about adherence to their own lock down rules, and they decide as a group but transparently via public meeting notes if they want to lockdown or not, in response to some event or other. so this is basically neighbourhood shops and houses. but these have to go together with some kind of delivery system, so the more we can actually make the better. so what kind of production is done directly locally? The first is agricultural and livestock farming.<br />
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This is done by each community at will and the government simply allocates them land in order to cultivate as it did with the allotments during world war 2, and streaming internet to learn and tools etc to get started. Most green, simple vegetables, about 80% of the vitamin intake(we used to get similar proportions of vitamins from our allotments too) will come from this. The idea is this new low connection society should grow until we can also do cereals and staples using this system. This requires more specialisation for communities who still live and work together but get all their income from the work they do growing wheat, potatoes etc. I am guessing the staple and more water or management intensive vegetables - the stuff that's harder to grow - will need to be done at a city or regional level. I had thought of a community block unit, but that block is in a square - i.e a group of 4 or more communities.<br />
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<br /><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0Glasgow, UK55.864237 -4.25180655.721638000000006 -4.5745295000000006 56.006836 -3.9290825000000003tag:blogger.com,1999:blog-15942228.post-26293352200184574562020-04-19T11:10:00.002+01:002020-04-19T11:10:57.833+01:00When all this was over<br />
<br />
Who would have known that all the old men, the old women, all their knowledge and experiences, all the people with asthma and diabetes, all the poor people and the indigenous people and disabled, the doctors, nurses and the ill would suffer and die so much from one moment to the next?<br />
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But by the time all the waves, all the quarantines and thousands dying every day, we had changed our society. We had been forced to reorganise, if we wanted to enjoy a life even a little bit like the life we had before the pandemic. We wanted to go out, we wanted to have some comfort, but we wanted to have food, to be able to offer some hope to our children, we needed a basis on which to build our lives.<br />
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But we dealt with it, back in the 20s. We rebuilt into a new society, and the names of those who suffered and died, of the doctors and activists, whistleblowers and rent strikers are now the names of our streets.<br />
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I am standing outside a replica of an urbanisation, a block of flats in hexagonal shape, typical of the Eixample neighbourhood in Barcelona, somehow transplanted to rural Scotland. Why did we bring a building design from so far away? Because wind power was our main source of energy, and this system, together with some iranian ingenuity has given us both a regulated temperature and electrical production. We use wind power channelled between the buildings to provide energy, warmth and fresh air. 30 Families live here side by side each one in six separate apartment blocks forming a wind rose. We are what is known in post covid scotland as a block community. A single isolating unit whose members may socialise between each other.<br />
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Here, just in the north east building we have a doctor, a dentist, a baker, a butcher, we manage the disinfection of a weekly delivery that some of the younger inhabitants help with.<br />
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When there was the last of the recurring outbreaks near Manchester, we closed our doors for 2 months and survived on what we had in our block, in our small circle of people. Although our tiny communities are like a permanent lockdown system allowing us a simple social and economic life, it is backed by the state structures we can no longer rely on as we once did, and for many months in a year, we do without the supermarkets, the hospitals and airports and are forced to be healthy, to do manual work. On harvest days there is a regular rota of people from the blocks going to the fields in a constant timetable of workers, each working only with their block group..<br />
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As the crumbling pre pandemic structures began to show they couldn't really deal with adapting, new forms of governance emerged. We now had a social contract, an individual list of ethical vows and choices, that kept changing as our own beliefs and connections changed. It replaced the concept of a constitution as there was nothing to constitute, just individual agreements between people so they could all go on existing. Our new internet permitted this. We had kept most of the internet from before, just in a more disjointed way as the large providers closed down or went "elite", and as citizen wifi initiatives and data coops started to replace the bankrupt city networks and the mainstream internet, which had become a pay as you go nightmare due to crashing IT giants.<br />
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At the corner of the building, on the opposite side, we can see the next community, just a farm´s distance from ours. Each block community is surrounded by a green ring that brings them most of their nutrients and about a third of their total food intake. The rest comes from the old world of Tesco, Sainsburies and the like. Some of us don't practice farming in blocks, or they do but at a very reduced rate. These are the light industry blocks. A very different looking specialisation with a lot more machinery where our community is more farm based, the next one along is more industrial. We each grow enough food to sustain our own little group with minimal imports of whatever we can't produce inside.This way we really reduce the chance for any outbreak to get out beyond our walls, and for it to get in, as there is a shared policy between neighbour associations that each block will quarantine as soon as there is a case.<br />
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Many of the inhabitants take part in regional politics and coordination as well as remote working online, and there is now a federated internet that accompanies the more expensive services that have to be acquired by satellite or other expensive methods. But then they have to walk along the green path from the corner of our block, that leads to our fields. They have to work in the fields, harvest and sew just like everyone else.<br />
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We are not perfect, but we are a mini society, with all it's quirks, with injustice, protest, and sometimes progress, and even vague social classes although they no longer mean the same thing as before.In our little block we can usually socialise with the others, as we are a closed network, and most residents never leave the block and the adjoining lands and gardens if they aren't in the transport and delivery block.<br />
<br /><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-88584683503644885112020-03-25T00:38:00.002+00:002020-03-25T00:38:52.855+00:00An app for mutual aid groups against coronavirus in GlasgowAfter a bunch of mutual networks formed over the weekend of the 14th of March in Glasgow and as I can see from the internet, are still forming around the world, I started to look into the tech side of the response to coronavirus. A lot of things happening, with Tech companies giving away free access to their content, data bundles and services, during the crisis, On the other hand the governments plan and in some cases already carried out intrusive policies that violate many established privacy rights. Many people have also lost their jobs and the capacity to renew their data packages, so have gone offline, just at a time when online forms and services become a far more attractive format than going in person to somewhere that with the lockdown is probably now closed.<br />
<br />
So many things can be solved: a neighbour can open their wifi network for others, a group of techies can help build a local wifi network that might cover all of Glasgow and beyond, coronavirus makers on telegram have already delivered so many parts to so many hospitals in needs, using the 3d printers of all of spain and now many countries are also helping to join the maker movement with the fight against the pandemic´s effects on us all, I'm proud to say I'm a member of the new coronavirus UK makers group, and I hope to carry forward ideas there for local mesh networks and other ways of providing basic internet access to people.<br />
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These mutual networks of neighbours, now form so many groups across glasgow, and have been helping each other to get past this pandemic in solidarity with each other, using community networks as a way around the incapacity or unwillingness of many spaces to protect anyone but those who can pay or have the power to be cured or tested. We hope that now with the new bill, we are now able to complement initiatives like the NHSs new call for volunteers. I´ve seen people buy things for others in self isolation and share tips, or information about the neighbourhood and the availability of items, even just sharing numbers to have a little chat. We have a local side from our neighbourhood group, which I hope results in more and more local groups, and then the incredible efforts of Glasgow Mutual Aid in creating a shared system to derive volunteers & resources to those in need.<br />
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I set about looking at what had been done in the way of mutual aid apps that can help that effort. The problem is simple: you have a person in need, and a volunteer, and some people are both. If you can assign a person in need to a volunteer then you allocate them in some kind of system that keeps track of who is taking care of who. It´s kind of an elaborate buddy system, but also a community able to think of other ways to help each other.<br />
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It was great to find that one of these solutions was written by an activist from the times of the HIV epidemic who also is really good with low-code poster child Airtable. He succeeded in putting together an app that really facilitates the work of signing up volunteers and people in need of support, and then being able to allocate them. It is also easily extendible and allows people to install the same thing in their area. I've been adapting it as a demo for Mutual Aid Glasgow and am actively looking for more IT people who can help out with this and other ideas. I want to see if this "mutual aid management system" is something we can use to then adapt also for space and resource management at a larger scale.<br />
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What I do think is missing is a higher level of input from health professionals - possibly those self isolating who have been helping out in the health and safety working group. So we can work with them to provide posters and info, and I think we can use this system to find ways to provide essential items to hospital staff, as well as help neighbours and businesses around us.<br />
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Another thing the system will need is the incorporation of hygiene and epidemiology knowledge. I believe that a system of volunteering with low connectivity (see graph theory!) would minimise infection. This means in practice a volunteer would prepare for a delivery route, and deliver with minimum or zero contact in the case of things like food or household items, whereas a volunteer who provides a long term service like child care would be placed with a single family<br />
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So how to install it: you have to basically fill in the airtable form or use a free account, then go to<br />
airtable universe, copy the base, and install it into your account.<br />
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In nextdoor, the process is to create a private group, and link this to your forms. This allows a group doing mutual aid to simply use nextdoor as they would normally (like a chat/forum) and they would also have the form functionality.<br />
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So far then we have a supporter form, a supportee form and a chat space (which can also be a different network than nextdoor depending on the group). We then have also an administration area, which serves to allocate volunteers to needs expressed by the supportees.<br />
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For a much better explanation of this, please watch the videos and read the instructions at:<br />
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https://www.chrisdancy.com/employment/2020/3/17/covid-19-neighborhood-volunteer-and-support-system<br />
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<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-73327923784529682652020-01-21T19:38:00.003+00:002020-01-21T19:38:53.364+00:00Stories of exileMy granddad helped set up the telegraph line that once ran across Chile, from Santiago to the south.<br />
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When he was up a pole in the middle of the 1940s forests of the south, did he ever look at the green landscape to the next place, the next pole ahead, and imagine what would happen when all of Chile was connected?<br />
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My grandparents, aunts and uncles ran the post office in La Pintana where my mother, one of the younger siblings would wander. They did regular post office work and received telegrams for the people in the vicinity, which was part of their income after he bought his 1 Acre of farmland there.<br />
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The 12 kids would play around with the telegraph between messages on their shifts, chatting in morse to other operators across Chile.<br />
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When we finally returned from exile and spent a first Chilean winter at that farm, they had pigs and had once had horses and cows, but still had geese, ducks, chickens and all sorts of other animals, a small enclosed herb garden that said fowl couldn't access, and around it a huge avocado tree patch across the farm to the stables at the back, which made it all into a really shady place.<br />
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He apparently did it to avoid the coming depression in the 30s. They needed to be more self sufficient. The post office gave a stable income together with the ability to eat fresh food each day. The only thing lacking was clothes. The winters were cold and ponchos or other woolly <i>chombas </i>were hard to come by and demanded a lot of work from my grandma and great grandma's knitting needles.<br />
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I'm proud to say my interest in farming came from having visited that tiny farm for a large family, which was nevertheless totally organised towards the many different functions and needs a family would have - from needing meat, vegetables and fruit, eggs, and protection from the many dogs, to the need to buy things like bread and wine from nearby towns Puente Alto and San Bernardo.<br />
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During our stay I was put in charge of picking the Avocado, which every night the wind would blow to the ground into a <i>sequia</i>, part of the system of canals which ran through the farm, or onto the various makeshift rooftops for the chicken coop and sties. I'd have to climb about these places every morning at 6am to get all the good ones or my grand dad would criticise the fact there was one still sitting there when he got up later on. The empleada would make me usually some soft boiled eggs or avocado on bread and a tea, and I'd be off. Everyone had an empleada, even my poorest cousins. They took care of the kids and house (and usually their own children too) while parents were away at work.<br />
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When it was my granddad's birthday or saint, we'd have a huge party and all the 12 kids and all my cousins would come. That's when I got to see a pig being killed, with a hammer and nail, and then cut up into all the various parts for blood sausages, and other bits that could be stored, and of course the pig's head, the delicacy, along with the brain, used to make a jam. It was disgusting, but wasn't sad, although it was upsetting and shocking to watch. I had learnt from my cousin in veterinary school that the really sad thing was horses. They would figure out what was going on and would be sad and despair when led to the slaughter.<br />
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We also learned with my brothers, to hunt for hidden nests with eggs and to pluck chickens and that for everyone who lived there, it was part of life to have to kill these animals and sometimes it was also quite sad for them too. For my uncle it was a daily chore, but sometimes impossible, and he said he had to sell his old sow because the day came to kill her and he just couldn't do it. The regular time to do this in any case was the day before a huge family feast when most of that animal was going to be eaten by those 12 uncles and aunts and all my hundred + cousins!<br />
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At the market in Puente Alto with my aunt, I chose a grey cockerel, a goat, and 3 ducklings. We bought them and went home, where soon the ducklings all died from various mishaps, the cockerel got an infectious disease and was quickly put aside and killed by my uncle, but the goat lived on as my goat. I fed it each day and would sit with it for a while, as it was in a part of the farm that was away from all the other animals. This continued until my granddad's birthday when he and all my uncles had a great laugh when I realised we were going to eat it and I refused in disgust and alarm.<br />
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Maybe you shouldn't eat meat at all, maybe even the farm methods in the outskirts of '80s Santiago weren't the most sustainable, but if there is any way that you should eat meat, it should be with this conscience that it goes hand in hand with death and killing and bearing that responsibility, not just with buying prepackaged food, handily slaughtered somewhere else.<br />
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Pig's heads were quite a difficult thing to understand though. It was considered a delicacy, although I remember not finding it too scary when my mum came home one night to open the fridge to a pig's severed head in the fridge and getting an electric shock when she touched it! After seeing the pig slaughter it was more in perspective. I wanted to become a vet back then so I thought it was necessary to be able to see that kind of thing and not be shocked.<br />
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In Scotland I lived in Balloch, 10 minutes walk from the banks of Loch Lomond, just up the road from the old rock of the brytons in Dumbarton. The first Chilean exiles who arrived to the area would find pig heads on display at the butchers with apples in their mouths in butcher windows, and ask for them to the butcher's surprise. They even once reportedly fought over one of these macabre 70s shop displays, as they could be bought quite cheaply, and all the refugees were quite poor. For me, the first encounter with this strange fascination was only when we first went back as a family to Chile after all the exiles were pardoned and we were able to return.<br />
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My dad instead hadn't wandered around a post office but a bakery when small, until he went to get a ball across the back garden he walked with his little sandals across some burning coals and they caught fire, burning his sandals and feet. His feet nearly got infected, and it's quite a miracle that he was given the first penicillin injection in all of Chile, because his school teacher had made him feel ashamed when complaining about his dirty feet. They weren't dirty, they were burnt. The teacher was so sorry about calling him dirty in front of his classmates, that he got his friend, just returned from Scotland after the first penicillin trials, and asked for that dose of this obscure but effective new medicine that had just been trialed in Scotland before the war, for my dad. So he survived, and went to live with his grandma up in Putre, a village up the mountains from the big city Arica, near the sea at the northern tip of Chile and spoke only Aymara. My granddad on my father's side had the largest bakery in Arica. This land was a part of the Aymara territory that, before being conquered by the inca and then the spaniards, had been a network of Allus or small communities.</div>
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My granddad on that side of the family was a gambler, who had been an orphan and had been taken in by a wealthy english protestant family. So although he lost money all the time, he was in all the right circles and was very good at getting in good favour with important people in the city. This contributed to the bakery's growth, which continued for another 40 years after he died. It was partly due to one of the most recent finds my dad had made as a family historian that we know that my granddad had twice lost everything as he had run into debt. Both those times correspond to when my dad was sent away, first to Putre with his Yatiri grandmother, and then to a boarding school in Arica to become a carpenter. From the bakery we all inherited the ability to bake insane amounts of bread and empanadas, and I even sustained myself making pizzas and piadinas for a while when I lived in Spain.</div>
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My grandmother on that side, now has about 12 descendants both male and female with her name Isabel somewhere in their names. She was the one who instilled in each of my aunts and uncles the desire to become teachers, to learn not just for knowledge but so they could teach and lift people out of poverty, like the people who came each day to the bakery asking for help or a place to stay in return for some work. My great grandmother Rosario was a yatiri, an aymara shaman of the type that has a knowledge of herbal medicine to cure both people and animals. She didn't do births, although my own midwife at my birth in Santiago happened to be one of my La Pintana aunts.</div>
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But she rejected the medicine and hospitals in the city and refused to live her last days in that environment. Instead she died soon after, still in Putre, 3000km up, in the Andes. In the traditional Aymara house that my family got converted to legal status finally after a long process. One of my cousins now lives there doing community development. More and more, traditional aymara architecture is seen as something to renew and preserve in the area.<br />
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My youngest uncle on that side, who went through a lot of trouble during the dictatorship, also founded Kusayapu, the first indigenous primary school that taught children literacy in spanish and aymara, traditional terrace style farming and irrigation systems, and my brother even spent a time there teaching music - but to kids wildly more proficient than he claimed to be at quena and charango. Another aspect of Aymara belief is that our gods react favourably or not to music and express it in the weather. One particular song by Inti Illimani I taught my children as the rain song, as it causes rain. The gods reacted so favourably to the Kusayapu school band that every time they played there were rain storms across the atacama desert, with the audience asking them to play a bit more quietly or let them cover the electrical system first at least. Apart from this rain 7 music detail, the indigenous curriculum has now been implemented in many schools across the region. My uncle is really a special person.</div>
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Now the farm in La Pintana is gone, as most farms are, replaced by 3 bed houses and what was once a small farming area is now part of a sprawling suburb. The farm was split amongst 12 children so that some bits have been sold. The bakery up north is also sold with it's magnificent oven made from iron from an Arica-La Paz railway line's old steam engine now removed. A step brother of my dad's still runs bakeries in Arica, but for years I felt Chile to be farther and farther away.<br />
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On my last visit in the 90s we travelled to the south with my brother all the way to Temuco and saw a mapuche market and the wonderful rainwashed greenness topped with the most splendid milky way up in the sky and many wonderful views from hills and mountains to the amazing stars of the south. I finally got to see the amazing scenery my grandfather might have seen back when he was putting up telegraph poles 90 years ago. Despite all this I felt the Chile we were all about, that we represented with our connection to Allende's time, Nueva Trova music and to a culture that was now decades old and in exile, prohibited for so long by the dictatorship, was getting smaller and smaller. It was being replaced by a drive to spend ever more.<br />
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There was more work, more growth but it was not based on anything stable. I could see Chile as an enticing place to go but potentially doomed to debt as time went by and if I went I wanted to stay longer, not just for a short holiday. While we suffered the effects of the 2008 crash in Europe, Chileans were still getting SMSs asking them if they wanted extra credit top-ups. It had all gone on a crash course towards more neoliberalism than even we were subjected to here. When I heard the farm was divided and sold, I also had a small family and was struggling with that, but was always a bit scared of what I'd find.<br />
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Now that Chile has awoken again, that fear is gone. I know what I'll find now if I go. My Chile couldn't be destroyed or swept away. It has grown across and through the gaps in the pavement and now has blossomed with the strong roots that the neoliberal side of Chile always lacked as it hungrily hollowed out mountains and riverbeds and planned out urban changes.<br />
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<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-56715648885812741102019-12-06T22:28:00.003+00:002019-12-06T22:35:46.360+00:00Para Chile<i>El deber</i><br />
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Me sacaste mi tierra de debajo de mis pies.<br />
Los andes se fueron volando y quedé al otro lado del mundo.<br />
Y mientras no estaba, viste esas tierras y las saqueaste,<br />
eran tuyas para destruir, porque no nos dábamos cuenta.<br />
<br />
Estado fascista de Pinochet, que vendió esa tierra.<br />
<br />
Las valles se hicieron viñas, mineras gigantes crecieron..<br />
Pedimos que no se compraran las cebollas. Que íbamos a hacer?<br />
Mataron por tantos años, de todas las maneras más crueles.<br />
En la carretera mataste un niño, de 13 años, panadero<br />
En la población de Camilo aún se llevan a la gente.<br />
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Aún atropellan y crean leyes para pegar mejor.<br />
Para reirse de los derechos con escopetas.<br />
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La tierra sacude, se mueve, se levanta con la gente..<br />
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Tu modelo se rompió<br />
Tu modelo del gran capital<br />
El modelo de tu gente ya se rompió de repente<br />
Tu modelo se rompió<br />
Tu tiendita se saqueó<br />
donde pagan poco y cobran mucho<br />
precariedad consumista.<br />
<br />
Patriarcado que rige el capital,<br />
destruido por las encapuchadas.<br />
El pueblo denunció<br />
el estado asesino.<br />
<br />
La reunión es el poder de la organización.<br />
Desde abajo el pueblo unido por fin vino y lo rompió<br />
No necesitamos el estado fascista de Pinochet<br />
O como se le llame.<br />
<br />
Iban a destruirlo todo.<br />
Esa tierra que es nuestro deber proteger y alimentar.<br />
Les quita el derecho a gobernar.<br />
Podemos decidir desvincular y desposeer.<br />
Adherir a nuestro propio pacto social y global.<br />
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No más crecimiento económico, (que harán los turistas?)<br />
No más Piñera derechista comerciante, dilettante.<br />
Ya se acaba tu mundo. Creceremos,<br />
pero en todas las demás maneras.<br />
<br />
Como la yatiri salvó mi awicha me vine,<br />
Una semilla voladora. Mira donde estoy.<br />
Estoy aquí, no me pudiste matar, bandido de siempre.<br />
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Seguiremos sembrando y dando vida.<br />
Protegiendo esta tierra que es,<br />
de los pueblos que somos de la tierra,<br />
un deber.<br />
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<i>En solidaridad con la protesta y las barricadas de hoy 6 Diciembre 2019.</i></div>
<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-59454481530326648712019-10-10T19:20:00.000+01:002019-10-10T19:35:03.098+01:00How to start a democratic confederacy in your areaWith Trump giving the OK for turkey to invade Rojava, the autonomous area of northern syria, I felt the need that people read about Murray Bookchin, Abdullah Ocalan and Janet Biehl and about the experience of the Rojava revolution and just how inspiring it is.<br />
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It's as if these sexist autocrats found themselves incapable or unwilling to stop IS, and instead got this ecofeminist autonomous force to just keep going, because they were already the most effective fighters against them. So now that the threat has been cleared, and the <a href="https://en.wikipedia.org/wiki/Rojava">Autonomous Administration of North and East Syria</a> is at peace, with all those amazing people who actually resisted ISIS and won, the US is withdrawing it's presence and support so that Turkey can invade and ethnically cleanse them.<br />
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I thought about how it might go, knowing that Turkey is at risk of further recession as is Europe, and how powerless war can be, especially when it is never mentioned that the people who Trump and Erdogan are occupying and whose economy and livelihood they are destroying, have created a stateless, feminist, ecologically positive cooperative economy <i>while</i> they were fighting ISIS. Maybe for the powers that be, their democratic confederacy is best destroyed and forgotten.<br />
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Maybe if we learn more about democratic confederalism it can be the most powerful way of quickly becoming not just a halt to the machinations of the rich and powerful at the expense of the earth and its living beings, but a way to allow our whole actual planet to restore itself from the damage we've done so far to everything.<br />
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So here is a quick guide, which I hope can be adapted and can lead to better versions or methods, so that you can also get involved and have a Rojava revolution in your local area.<br />
<ol>
<li>Get a group meeting together periodically. The participants are supposed to be anyone at all who feels bonds of friendship, family or of being part of a local community and wants to discuss things they can do to sort out issues they see around them. </li>
<li>Decide on how to implement an egalitarian and representative participation in the meetings, that can make them fair and empowered according to feminist, ecological and democratic principles.</li>
<li>Establish Co-leadership: A key aspect of the Rojava revolution has been co-leadership by a man and a woman, and a minimum quota for male and female participation of 40% in case of voting. This guarantees equality of gender throughout decision making, as well as allowing for a general level of responsibility for the role as it requires the two leaders to reach an agreement on each decision.</li>
<li>Create a voluntary constitution as a social contract and establish a federal model for decentralisation as other popular assemblies might appear in the vicinity. (Rojava's own constitution guarantees cultural, religious and political freedom to all people, with equal rights for all). </li>
<li>Foster a cooperative economy that amalgamates private enterprises, autonomous organisations and workers cooperatives, seeking self sufficiency and independence from external imports rather than growth. This should begin from the agricultural and infrastructure sectors: feed participants and create possibilities for growth in other areas. Taxes should be rare if there at all. And now in no particular order:</li>
<li>Create civil and district councils to deal with further areas (again in Rojava this might be rubbish collection, distribution of spaces or land, and administration of cooperatives). Civil councils deal with social and political rights in the community. </li>
<li>Establish protection of ethnic, religious and cultural minorities. Everyone should be able to express themselves freely and participate in democratic processes.</li>
<li>Create reconciliation committees for conflict resolution and restorative justice. These should be representative of the ethnic makeup of each area. </li>
<li>Any laws in a surrounding state that harm the rights of women should be opposed and overturned. There should be spaces and funds for <a href="https://en.wikipedia.org/wiki/Jineology">adequate prevention, training and support</a> against domestic violence, sexual aggression and other forms of harm and abuse.</li>
<li>Establish religious and ideological freedom of expression in belief and practices such as marriages or funeral ceremonies. </li>
</ol>
<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-54434868029903620052017-11-30T16:57:00.003+00:002017-11-30T16:57:29.329+00:00Electric DisobedienceElectric disobedience is a radical lifestyle where you attempt to use the least possible amount of commercial petrol or fossil fuel based electricity normally purchased from large companies, and which is frequently the source of many environmental or cultural/societal issues for the workers and local people in these places.<br />
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Endesa/Enel for example are to blame for a lot of extractive projects that directly <a href="http://otramerica.com/radar/la-invasion-neocolonial-de-endesa-en-territorio-mapuche/1912">affect the lives of local communities in Araucanía</a> that enjoy a natural commons that gives them fresh water and fertile crops. There are countless examples of ecological and societal disaster at the hands of large producers in extractive industries. Not only do these activities affect the lives of these people, but also those of the users of that electricity in the northern hemisphere, who as passive consumers can't escape an oligarchy of companies that may be the only providers in any westernised enough city, and that in the end depends on the existence of alienated over-consumers. On top of this they are said to be most on time in all the land if it comes to cutting your power off. Cutting it off is illegal so in Spain/Catalonia it is normally outsourced by Endesa to other companies who claim they are only doing their job. In Spain on top of that, energy company Repsol gets a cut on any PV system connected to the grid. If you don't tell them you're feeding their nasty electric grid you get a large fine. I prefer microgrids that send a line of LEDs across the house or that send Internet connections across a building. <br />
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Electronic disobedience therefore uses community mutual aid, a DIY spirit, and a basic love and respect for the environment around us, so that we can say we apply our common sense in any situation where we would normally pay an electric company within an autocratic state, for example. We are not moving to the hills tomorrow but can start saving or changing our habits today towards a more shared responsibility of it's use and generation.<br />
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Electric Disobedience, as a more generic disobedience to the use of commercial utilities, is a form of civil disobedience applied to an aspect of daily life, much like <a href="https://cooperativa.cat/en/economic-disobedience/">Economic Disobedience</a> which has been a focus of the Catalan Integral Cooperative, or and now is much more widespread.<br />
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<b>An example of electronic disobedience</b><br />
The first step of all is community autonomy. You need to have friends, neighbours, family and everyone around you helping to make this happen. People can help and want this kind of thing too! This lets us be able to lower the cost of electricity and our attachment to it more than anything else. Creating a community of people around you gets around a lot of the rules of modern business, and can also create a pleasurable or at least effective environment.. If you don't have people around you to share with, get to know a neighbour or two, maybe to propose a weekly electronic autonomy session so that you would actually enjoy for example putting a gas stove in use together to lower electricity prices and making shared meals there, or to somehow cohabit spaces, even if just by sharing cables and connections. <br />
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<b>Community Connections</b> <br />
In an urban flat you can share an electric connection with one or more neighbours depending on the legal jurisdiction locally and on what is classified as a community or family unit. If this is even in part from a contracted commercial service and not self generated, and might therefore bring problems with the law, please don't blame me! But if you think that aspect is okay, the practical side is simple. Just send a cable out of a window or build it into the wall if you want it done nicely. It can also be done so that one gets more electricity than the other if one only needs a charging station and a light, and the other has a big buzzing electrically intensive family, or for whatever reasons you agreed. This allows you to account for each person's usage using an electric counter which can be found for 15€ on amazon, so hopefully in better places too. This can be for shared features such as lighting or networking but also for home use depending again on the legal side and how those issues can be minimised. <br />
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This electric counter would send a limited amount of wattage to this second household, but the main effect of a limit is that any device that has a motor or high wattage like a microwave or water heater would need coordination between neighbours to make sure this isn't being used by someone else at the same time. If the household consumes more than it's been given, the light will cut on the entire system and the original provider of electricity will have to reset their meter. <br />
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Around 10 households can use what is normally used by electric companies to power a single one. In spain it's possible to take out a specific contract for a staircase or shared account across a group. They all take on the challenge of reducing their consumption and lifestyle taking a little from the past and a little from newer ideas, but mostly from the ideas of people actually there. The problem is if they all use a resource at once. Setting up small circuits to stop the electricity coming back around can lessen the risk of consuming more than the connection allows for, but these need a workshop or someone to set them up. A community would be perfect because if they are for example heating a room and watching a projection, it's best they do it together than apart. This is why a messaging group is convenient and simple to talk to neighbours about sharing this sparkly resource.<br />
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<b>Chatting</b><br />
The sharing spaces in question might be in a place where there isn't access to electricity outside of a common mutually maintained source like a solar rig or a contract, but if there is also no access to external internet, it's possible to share wifi and/or establish a LAN if there are lots of desktop computers or laptops, or a mobile based mesh network using briar, murmur, servalmesh or other mesh apps. If you have a physical lan going a host of classic apps are available so you can do local installations of anything from rocket chat to forums. We are lucky in Spain/catalonia to have guifi.net which provides mesh based line of sight wifi many of which can be accessed to give cheap internet or at least access to a wider mesh. <br />
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<b>Around the house</b><br />
The main energy intensive things we do in a modern household are cooking, heating, cooling, washing clothes and washing ourselves. Did I forget any? With a small 40w camping fridge you can have a constantly cooled area in which to store milk, but can also make milk and drink it as it's made, each morning to last the day. This can be plausibly heated with solar photovoltaic(pv) for around 200€.<br />
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Cold storage areas like larders can also be made with large stones in cool dark places, as they tend to conserve their temperature well. Drinking condensed or nut/soya milk made a difference and if making these milks by hand only a cooker is used. There are thousands of ways of using all possible sources around us to heat or cool things..<br />
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The wonder of gas bottle use, at least in Spain is that it doesn't require you sign up to a company, although it is more dangerous to have around the house. It's also much cheaper. It's possible to have a fridge, hot water heater, room heater and cooker all running on gas, in one slightly explosive scenario. Sharing a fridge can go towards either a minimum of swapping used and cold gel blocks so that everyone can keep a cooler. In this way a single freezer can run fridges or coolers for more than 20 people at a time. This allows for cooled drinks or milk products. For vegetables it's better to learn to use them as they go off, unless buying in bulk. ts a learning process, to do in a group: tomatoes can store for a long time in the dark, for example, which is something easily available if you live without standard electricity.<br />
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Should we be using fossil based gas and commercial sources at all, even in this disobedient way? Of course not, but we have to transition so these are first steps.<br />
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<b>Clothes Washing + Exercise</b><br />
Clothes washing has been done with bicycles for the centrifuge effect and the drying, but <a href="http://www.fullstopindia.com/bucket-laundry-how-to-wash-clothes-on-a-budget-in-india/">in India, I learnt clothes are typically washed via bucket</a>. By combining the human need for exercise with the need to wash and to wash clothes, a small amount of clothes can be put in a more or less 5l plastic container and filled with soapy water, and left to mix for a little while under the shower. When you have your shower you can (after washing your feet) stamp on the clothes until you literally squish and bash all the dirt out of them. You will remember what your toes are for. This can be followed by more careful washing at the sink but the stomping takes care of a lot of the work. If then drying clothes, as they tend to be more wet, their water can double up for watering plants if you have used an eco friendly toxin free washing liquid. If you reach this point, you'll be using greywater systems manually, without doing the whole permaculture design course!<br />
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Exercise comes twice: once when stamping on the clothes to your hearts content, and the other when wringing the water out of it. Why pay to go to a (electricity intensive) gym, after using mechanical devices to get out of doing any work in the first place? If it's about the company then get more people bucket washing, or even musical accompaniment and head towels - it can be the new style! <br />
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<b>Lighting</b><br />
For light, candles are a nice reusable lumen producing device (just pour it somewhere once it's melted and hang an oily string through it), as is LED lighting if you can get a tiny bit of light in. Candles are also a good source of heat - and a pan or metal cooking surface held above 4 tea lights for 5 minutes can toast bread, and I'm sure there is a way to make a candleholder that is both safe, mobile and has a way to use it to heat things too. Regardless of any future inventions, candles like gas sources are dangerous and a cause of fire when people leave them on and leave an area. Fabricating bases for candles that hold them up if knocked and that don't catch fire if they fall or run out will be very useful.<br />
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The basic source of light of course is sunlight, if you're lucky enough to have it directly arriving into your house. Falling asleep when it gets dark, and getting up when the light arrives is a more natural and probably a more healthy way of living. If you don't get any sunlight, it's possible to line up mirrors, like the ancient Egyptians are meant to have done with their pyramids, to reflect sunlight from elsewhere. By pointing just one mirror in from a window where the direct sunlight hits, it's possible to light a roof in an opposing room more than a 20w bulb. <br />
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An interesting aside is that 4l PET plastic bottles both detoxify water if left in sunlight, and <a href="http://www.bbc.com/news/magazine-23536914">they diffuse sunlight</a> so it's possible to have a light hit a bottle and then shine across the room with a dreamy sea effect: if you have a window that gets constant sunlight, keep a bottle of tap water there. If you can then cool it, you will also have much clearer water pure of any organic beasties from all the UV light. This procedure is used in Bolivia and is called SODIS: a Solar Disinfection process that removes bacteria and allows toxins to settle. By cooling you allow yet more minerals to settle. So a bottle can double as a light source and as tomorrow's sun-filtered water. Bottle lights themselves are based on re-using an easily available plastic bottle, but I can see that hacking these ideas could produce much more elaborate answers to piping light and heat to the right places in a house.<br />
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<b>Solar</b><br />
Solar PV is useful as well as all the lighting and clothes drying or plant growing/drying uses adds to solar water heating - also a cheap endeavour - mostly using recycled bottles and some tubes which could be done for a communal space or just to send back into a shower or few. The magic of that is the placing of the box with the cans painted black where the water is heated, and the tank where the water is stored(in Barcelona some old blocks of flats have communal water storage, although many places have had them removed to accommodate lifts.<br />
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By spending 20€ you can buy an automatic solar panel with a USB charger, but if you prefer to build this from scratch it's actually more expensive: I opted instead to spend 10 on a 12v battery, 20 on a 12v panel and another 10 on the circuits in between. This gives me a usb socket able to have a light on or charge a phone for about 6 hours, or run a small fan for about an hour. The difference is upgradeability and repair: I know what is happening there, if something breaks I think I could fix it, and I can double the power when I get some money for some upgrades or to add something in parallel. <br />
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So if you are feeling disobedient, please knock on your neighbour's door and if you think you can escape the clutches of the evil conglomerates that control today's fossil based energy sources, please help to improve this by amending or adding to it with new ideas or practices.<br />
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I hope I've shown a bit about what electric disobedience is about, and how to practice it within an urban space, but I'm totally open to comments and ideas that could shape this concept further and apply it to other areas.<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-44279877081184276472017-11-27T11:51:00.001+00:002017-11-30T10:52:14.276+00:00Open Source Community Sousveillance SystemThere are various reasons for a community to develop a shared <a href="https://wiki.p2pfoundation.net/Sousveillance">sousveillance</a> system: It provides a <a href="https://en.wikipedia.org/wiki/Sousveillance#Alibi_sousveillance">legal witness</a> for any crime, brings media attention (via the agreed and anoymised sharing of the captured information), deters anti social behaviour even amongst neighbours, and together with other activities to work on community cohesion such as assemblies or neighbourhood events, can lead to a positively reinforcing environment towards a socially and environmentally positive use of the tool. This in turn empowers the local community and pushes official surveillance or policing reasoning to require it's own justification or to work alongside neighbours on a more equal ground. Depending on the area a group may choose to ally with local law enforcement or only do so when a group determines that a crime has been committed.<br />
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So shall we make one? I'll be taking down and working on ideas for how it could work on this post. Some initial features:<br />
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1) A "camera view" showing all shared cameras, photos and audiofeeds<br />
2) A group chat link.<br />
3) A network only accessible to the group.<br />
4) The ability to, as a group or small committee within, agree to publish or send media outside of the group.<br />
5) Camera screen showing your camera view and some settings.<br />
6) Content privacy levels you can set as private, shared with the group or public - publishing content directly somewhere online.<br />
7) A group could decide to "id" a likeness captured in the photo via social media to identify the people involved. I believe verifying this is very delicate and should be a group process.<br />
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The network interface over which this system would work would ideally be a closed mesh of mutually identified but outwardly anonymous neighbours in a physical location, who are watching over the security of their own homes and adjoining space for break-ins or other illegal or antisocial activities. <br />
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In Spain, the legal situation is that you can't film with your security camera in the street unless the camera points on to your property. If you are recording with your phone, for example because you've seen a crime, you are permitted to record the crime but not the police in some cases, due to the "ley mordassa" or gag law. The reasonable excuse is interference with police activity especially in the case of plainclothes police. This means if you leave your phone recording at the window, depending on how this law works and the situation involved, the recording can be classed as your own home phone recording, whilst being networked with other local phones in a citizen run surveillance system with the above features. I need more details on the legalities of such a system.<br />
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Could such a thing be built on <a href="https://matrix.org/docs/spec/">Matrix</a>? Rocketchat?<br />
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A use case is different chat messages discussing a possible crime, requesting photos from people with different viewpoints of the street, building a case and sending it on to an outside group once this information has been collated and verified by a minimum of 2 neighbours. <div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-75110198561042786242017-10-02T01:13:00.000+01:002017-11-28T12:58:01.878+00:00Democracy 1, Nazism 0I wonder what image of respect the national guard wanted to bring to Catalan people when they rode in from all across Spain to punish and repress this province with fantasies of emancipation. We saw Nazis from across spain, posting on social media in their home towns and waving their flag and singing that one song they all know from some kind of tourist ad for Spain.<br />
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( Did the Catalan right wing argue with the Spanish right wing and they just couldn't co-habit any longer the space where you divide up all the riches? )<br />
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Those police came dressed in their black gear, allowed by the state to beat people of all kinds - including if in old age or children, or to use that kind of violence that you dish out when you think people just aren't worthy of any respect. I wonder if the national police have debates as to whether people in the repressed provinces are actually human or not.<br />
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From around 9am this morning, national police descended on the unarmed civilian population attempting to vote and defend that right. They attacked people while they were reviving someone with a heart attack, they threw people down stairs and out of a building, they broke a girl's fingers one by one, sexually abused her, laughed at her and beat her up, just because she was defending the older people they had been hitting before. Why does this have to happen in our children's schools? Maybe because as migrants our lives matter even less than those of voters even in illegal referendums, and maybe it helps me at least create a hierarchy of values that I think helps me understand how <a href="https://twitter.com/PDirectorGcGU/status/912601059184529408/video/1">those people in guadalajara could cheer so much their valiant troops of national police going out to protect the mother land</a>. How could they wish that on people. Did they want to have Catalan children spend a night they will never forget, where they stayed with their parents in their own schools, spoke to neighbours and had strangers bring them food in solidarity, where they defied all authority and posturing, showing a rebellious, stubborn spirit and then seeing it beat up so violently, when they were hit with batons - together with their parents, their neighbours and even their councillors and council staff. Did the Spanish police really want to show these children that?<br />
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We can include it in school tomorrow, when the children from countless schools have to walk in past all the remnants of that violence. We can have a whole lesson on police repression and about what happens when you value a nationalist sentiment more than the life or well being of another human being. Perhaps now, Catalan history will include these lessons.<br />
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If so, then we can learn that those cheers, that waving and celebrating of violence, the way how those national guards were all dressed in black and with hooded faces, but who although are armed and organised aren't of course terrorists, but we can at least agree from today that they are an occupation force. The batons teach that despite all the apparent existence of regional languages and customs, no: here we need a blanket one size fits all spanish nazi identity, drummed into people through fear and violence. That's called an invading force, which is kind of a counterproductive concept for the people sending it out as a national force to supposedly pacify a province.<br />
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Maybe those kids who went to sleep in their schools across Catalonia to defend their polling booths, went to sleep in a province of Spain, and woke up in what will now always be a land which Spain has merely occupied, but that is now being defended.<br />
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So thank you Rajoy and the Spanish government of the ruling PP party, for validating this referendum with each injustice and baton strike. Did you know you were giving out citizenships? Thank you also for getting even migrants and anarchists living across catalonia to support their basic human right of expressing whatever opinion they feel. Even if they want something antiquated like a republic, when they could go for something so much more daring or fair.<br />
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You actually forced us to support it even if we hate Catalan nationalism just like any nationalism, because they were defending themselves with hands in the air against sticks and rubber bullets from these police who would grope a woman, break all her fingers, hit and laugh at her, for defending the older people in a school who were being beaten by those police. What it's created is the memory in all these children's hearts of when they stopped being a province of spain and began celebrating their independence: October the 1st was historic, because of the spanish state, and the cheering masses of Guadalajara.<br />
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I hope somehow negotiation is still possible, and doesn't have to put children in schools with reports of roaming bands of nazis (yes the cheering nazi masses also boarded busses and came over directly to beat up catalans, migrants, democracy signs and anything or anyone that stood in their way), and of belligerent armed organised police, all coming to beat them all up. In some ways this was about finding the martyr so you can make a scene, in which case bringing children was a responsibility of both the spanish and catalan governments. I thought the worst case scenario would have been an incident where a spanish nationalist or a police man got hurt, so that Rajoy could clamp down with anti terrorism law on catalans, so actually this is a lot less than I'd expected when looking up home made pepper spray and tear gas remedies and remembering Istabul, Teheran and other capitals across the world who awoke in the morning with a smell of tear gas from their windows. Even though, it's very upsetting and shocking to see so much violence in one day.<br />
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Of course I'm not trying to say all spanish people are nazis, and there are even some spanish right wing extremists in catalonia, and many people, especially from Murcia and Ireland got in touch to wish me the best through the day. It was a very tiring day, cooking for all the people helping at the schools, then running around trying to find visiting reporters and friends, meanwhile keeping track of the situation in the schools in case they needed support. I feel across Spain there are also other strong regional identities and a feeling also of lost cash and injustice to a known oligarchy when paying tax to the Spanish state.<br />
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Apparently Barcelona mayor Ada Colau has suggested a Spanish confederacy and I really want to know more about it if it means a brotherhood of provinces each at the same level. I think these are more profound and equitable questions requiring answers, than simply "do you want independence" and going each on their own path and separating rich region from poor without any further contact, in a rushed divorce.<br />
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A new agreement or relationship among provinces would find much more of a majority across Spain if the entire country was able to vote in a similar way to Catalonia. Rather than only Catalonia becoming independent, all of Spain would. Paperless people, or people who might be living here with less of a cultural connection to catalonia, could also participate more fully in a confederacy than in a nation state as they are not absolutist in terms of what you should feel you are, only on your shared responsibilities in cohabiting. If you're nationalist, and it's 2017, it's a way of saying nazi, and it's a way of saying loser: you don't respect or probably even know your own culture, and you're not able to negotiate or understand those around you. But I'm convinced even the nazis have an inner regionalist who cares for those around them and not in far away ideals and theories.<br />
<br /><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com1tag:blogger.com,1999:blog-15942228.post-39633427151574403882017-07-27T00:28:00.000+01:002017-07-31T14:42:06.110+01:00El Raval se auto-organiza contra el trafico de drogas durasEs el siglo 21. En el barrio Raval de Barcelona se mezcla la crisis económica, la gentrificación, <a href="https://elpais.com/ccaa/2014/10/11/catalunya/1413054168_165635.html">la drogadicción</a>, el aislamiento social , el mobbing y los planes doctrina shock de los <a href="https://directa.cat/pisos-dels-narcos-del-raval-de-barcelona-son-propietat-de-bancs-fons-voltor">fondos inmobiliarios</a> y gran capital. Todas estas cosas son una tormenta perfecta contra los vecinos del Raval. Los vecinos de toda la vida que ayudaron a reconstruir el barrio, algunos migrando de todas partes de España en el post guerra, y los vecinos mas recientes, que llegaron como migrantes, turistas o estudiantes y quisieron quedarse a hacer sus vidas en estas calles.<br />
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<blockquote class="instagram-media" data-instgrm-version="7" style="background: #fff; border-radius: 3px; border: 0; box-shadow: 0 0 1px 0 rgba(0 , 0 , 0 , 0.5) , 0 1px 10px 0 rgba(0 , 0 , 0 , 0.15); margin: 1px; max-width: 658px; padding: 0; width: 99.375%;"><div style="padding: 8px;"><div style="background: #F8F8F8; line-height: 0; margin-top: 40px; padding: 50% 0; text-align: center; width: 100%;"><div style="background: url(data:image/png; display: block; height: 44px; margin: 0 auto -44px; position: relative; top: -22px; width: 44px;"></div></div><div style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; line-height: 17px; margin-bottom: 0; margin-top: 8px; overflow: hidden; padding: 8px 0 7px; text-align: center; text-overflow: ellipsis; white-space: nowrap;"><a href="https://www.instagram.com/p/BWH5f7cA8Mg/" style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: normal; line-height: 17px; text-decoration: none;" target="_blank">A post shared by Roig22 (@picalquers.roig)</a> on <time datetime="2017-07-04T11:44:02+00:00" style="font-family: Arial,sans-serif; font-size: 14px; line-height: 17px;">Jul 4, 2017 at 4:44am PDT</time></div></div></blockquote><script async="" defer="" src="//platform.instagram.com/en_US/embeds.js"></script><br />
En todo el barrio se siente el aire pesada y húmeda de la resignación, del miedo, del haber dejado de esperar que mejore, ya no pudiendo ni creer lo que vemos cuando vamos ya con miedo por las calles, o mirando nuestras cartas con nuevas boletas y subidas de alquiler.<br />
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Todo el barrio????<br />
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No!! Una aldea poblada por irreducibles ravaleñ@s sigue luchando día a día y noche a noche, codo a codo, resistiendo. Cada uno somos parte de la subcultura irregular que hace del Raval un lugar con un carácter y una cultura propia, una cultura única en ser tanta mezcla de mundos y culturas a su vez. Las calles de En Roig y Picalquer han despertado.<br />
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<blockquote class="instagram-media" data-instgrm-captioned="" data-instgrm-version="7" style="background: #fff; border-radius: 3px; border: 0; box-shadow: 0 0 1px 0 rgba(0 , 0 , 0 , 0.5) , 0 1px 10px 0 rgba(0 , 0 , 0 , 0.15); margin: 1px; max-width: 658px; padding: 0; width: 99.375%;"><div style="padding: 8px;"><div style="background: #F8F8F8; line-height: 0; margin-top: 40px; padding: 28.125% 0; text-align: center; width: 100%;"><div style="background: url(data:image/png; display: block; height: 44px; margin: 0 auto -44px; position: relative; top: -22px; width: 44px;"></div></div><div style="margin: 8px 0 0 0; padding: 0 4px;"><a href="https://www.instagram.com/p/BW0lMyoAYdV/" style="color: black; font-family: "arial" , sans-serif; font-size: 14px; font-style: normal; font-weight: normal; line-height: 17px; text-decoration: none; word-wrap: break-word;" target="_blank">Cacerolada de los vecinos del Raval (Carrer d'en Roig) para echar de la calle y el edificio okupa a las bandas de narcos . Viviendo una escena de #biutiful #ravaleando #barcelona #yonkis</a></div><div style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; line-height: 17px; margin-bottom: 0; margin-top: 8px; overflow: hidden; padding: 8px 0 7px; text-align: center; text-overflow: ellipsis; white-space: nowrap;">A post shared by Natalia San Juan (@natisanjuan) on <time datetime="2017-07-21T20:12:29+00:00" style="font-family: Arial,sans-serif; font-size: 14px; line-height: 17px;">Jul 21, 2017 at 1:12pm PDT</time></div></div></blockquote><script async="" defer="" src="//platform.instagram.com/en_US/embeds.js"></script><br />
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Desde el 30 de Junio 2017, Carrer d'En Roig se ha comenzado a auto-organizar y a buscar soluciones entre los vecinos mismos, que solas eramos victimas con poco espacio para actuar, y juntas perdemos el miedo y vamos trabajando los muros que reconocemos que aún nos dividen. Antes de eso, el tema no había logrado ser algo que tomara la consciencia entera de la calle. Muchos vecinos habían trabajado hace años para resolver el problema, a veces con ideas muy diferentes sobre que soluciones o posibilidades hay. Ahora un mes después no seremos del todo unidas pero al coordinarnos con nuestras primeras reuniones y acciones conjuntas hemos logrado ser la calle que ha llevado esto a dimensión nacional y hoy finalmente a una <a href="http://www.elperiodico.com/es/barcelona/20170726/operacion-de-mossos-y-la-guardia-urbana-contra-pisos-de-droga-en-el-raval-6190594">actuación policial</a>: primero con una recogida de firmas para una denuncia conjunta que se llevó al <a href="https://www.youtube.com/watch?feature=player_detailpage&v=7Wyb6vcjEV8">consejo del distrito</a>, <a href="https://catalunyadiari.cat/noticia/42539/els-veins-del-raval-de-barcelona-estan-farts-del-trafic-de-drogues-al-seu-barri">una primera concentración/reunión apoyada por Acció Raval</a>, y desde ahí una auto-organización entre vecinos que ya en pocas horas había llevado a acordar una <a href="http://beteve.cat/veins-del-raval-protesten-amb-cassolades-contra-el-trafic-de-drogues/">cacerolada diaria</a>. No estamos ni cerca de transformar este veneno en medicina o por lo menos neutralizar, pero en otras calles la fuerza ya no está. Los fondos y bancos han comprado ya todo. Los vecinos ya han negociado con bancos o inversores para irse. En nuestra calle no. Vamos a luchar.<br />
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Es interesante que sea la calle que recuerda el celebre farmacéutico Doctor Roig.<br />
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Esto es lo que se decía en los 1870, cuando no acababa la invención y avance científico alrededor de las drogas: <br />
<blockquote class="tr_bq"><i>"Los alemanes inventaron la morfina y los franceses la jeringuilla, y de aquellas innovaciones derivaron los primeros adictos"</i> </blockquote>Y esto es lo que se dice de cuando su farmacia estaba activa, sintetizando esta sustancia en la calle Sant Pau:<br />
<blockquote class="tr_bq"><i>"En los locales del Raval y del Paral·lel era de buen gusto esnifar o pincharse a la vista de todos. Entonces todavía era muy fácil encontrar droga, se podía comprar cocaína de la marca Merck o Boehringer a siete pesetas la caja." ( <a href="https://elpais.com/ccaa/2013/08/05/catalunya/1375722835_810450.html">https://elpais.com/ccaa/2013/08/05/catalunya/1375722835_810450.html</a> )</i></blockquote>Ciertamente, el Raval estaba pasando un periodo de oro en el consumo de la cocaína.<br />
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No siempre fue asi. La hoja de coca fue símbolo de la <a href="http://revistarevela.com/el-significado-de-la-hoja-de-coca-para-el-indigena-de-los-andes/">reciprocidad y interdependencia</a> entre las personas y su entorno y sociedad. Su extracto se puede ver como casi lo opuesto. Si me pongo mi bala-clava Aymara, y le doy una mirada andina a estos europeos, veo que no hace falta que la pachamama ni mire mal hacia el occidente por robarnos nuestra hoja sagrada y a los de otros pueblos y convertirla en este infierno. Los conquistadores del nuevo mundo se crearon su propia maldición con su sed científica de hacer todo mas fuerte y potente, el <i>winka</i> que no sabe que <a href="https://www.nicanorparra.uchile.cl/antologia/ecopoemas/ecopoemas.html">somos de la tierra</a>, que ve el mundo como suyo para conquistar, crea una realidad donde las demás personas no son seres humanos pero son meros sujetos aislados de las instituciones y empresas. La mentalidad winka ya está en todos, también en mi y en los demás migrantes y en la vecindad como mas allá. Eso es el mal que llevamos dentro y es lo que los Mapuche veían en los ojos de los nuevos conquistadores que después del intento del imperio inca venían otra vez a atacar las tierras araucanas. Los winka son y somos los que miran la tierra y ven algo para extraer y procesar, no un bien común precioso. Ahora tenemos la responsabilidad de mirarnos y trabajar para volver hacia un bien común en nuestro entorno, uno que tenga capacidad de vencer estos retos en la urbe hoy como en el campo ayer o mañana.<br />
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Hoy en el Raval del 2017, ya estamos en un clímax de actividad de trafico y intensificación de la drogadicción comparable a los años 80 y 90. De alguna manera, la situación cambió, pero en los últimos años ha empeorado considerablemente.<br />
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Hace unos días vi unos hombres ingleses con apariencia nazi skin en el medio de la calle. Iban todos en scooter eléctricos alquilados. Se estaban metiendo cocaína ahí mismo en la calle, a las 11 de la mañana. Un vecino, menos mal, les dijo que se fueran a otro lado que hay niños en la calle y se fueron, después de gritar a su teléfono "Estas son las mejores vacaciones de mi vida!". Ahora que en la calle nos comenzamos a conocer, nos comenzamos a cuidar, a reconocer, a preguntar por tal si no lo ves o si escuchas algo. Afortunadamente se que si pasa algo por lo menos los vecinos lo filmarán todo y lo denunciarán rápidamente.<br />
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Y como hemos conseguido en el espacio de pocas semanas llegar a ser noticia nacional? (ver 1h55m dentro del siguiente vídeo: <a href="http://www.atresplayer.com/television/programas/espejo-publico/2017/julio/dia-25-pacto-histrico-partidos-luchar-violencia-gnero_2017072500817.html">http://www.atresplayer.com/television/programas/espejo-publico/2017/julio/dia-25-pacto-histrico-partidos-luchar-violencia-gnero_2017072500817.html </a>)<br />
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Creo que la primera cosa que hay que soltar es la acusación hacia un presunto culpable (los drogadictos, los camellos, los del ayuntamiento etc). La culpa la tengo yo, la tienes tu y la tenemos todos, y solo con la acción de todos le vamos a dar la vuelta.<br />
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Aquí hay una idea de algunos de los actores en la situación:<br />
<ul><li>Redes internacionales de tráfico de drogas: Cuando en la misma Calle Roig los mossos <a href="https://elpais.com/ccaa/2016/11/08/catalunya/1478634145_185262.html">pillaron una red</a> que distribuía metanfetamina en 2016, al mismo tiempo <a href="http://www.elperiodico.com/es/barcelona/20160120/golpe-definitivo-red-trafico-metanfetamina-barcelona-raval-4829679">hubo detenciones en el aeropuerto Charles de Gaulle</a>. Cada red suele ser de un diferente grupo étnico, que incluye toda la diversidad multicultural del barrio como usuarios o vendedores.</li>
<li>Acciones policiales que van detrás de las cantidades mas masivas de droga, investigando los peces pequeños que encuentran por el Raval pero sin darle mucha importancia.</li>
<li>Turistas de la droga, que vienen a Barcelona explícitamente en busca de una situación legal mas permisiva hacia la compra y consumo de drogas duras. </li>
<li>Jóvenes en la malavida: Los grupos que roban son como en Oliver Twist: son gente que vive en un piso cerca de donde operan. De ahí a ser camello o narco es una vía fácil. También es fácil convertirse en toxico. </li>
<li>Vecinos que ya deciden irse del barrio, o tienen miedo de salir, pero que también no toman acción para mejorar su situación, o directamente especulan con sus casas, o cerrando sus tiendas de proximidad prefiriendo vender en la boquería o la rambla. </li>
<li>El ayuntamiento de Bcn en Comú en minoría. Los otros partidos lo ven como una oportunidad de acusar y ganar votos, con agendas de "incivismo" (lo mas incívico es que <a href="https://directa.cat/actualitat/4f-amb-noms-cognoms">uno te tenga que dictar que es cívico y que no</a>). Al igual que la policía, necesitan presión mediática o de los vecinos que les obligue (y esto lo dicen ellos mismos) a actuar.</li>
<li>La agenda neo-nazi, de juntar al problema del tráfico el odio racial, hacia otras ideologías o su preferencia por leyes migratorias totalitarias.</li>
<li>Los vecinos, especialmente los mas jóvenes, que en situaciones de aislamiento social se ven atraídas por el mundo de las drogas y el fácil dinero que se puede ganar desde las compras para <i>guiris.</i></li>
<li>Los vecinos sin papeles, que al llegar a Barcelona encuentran alquileres de pisos ocupados por estafadores que luego trafican estas mismas personas de finca a finca para cubrir la entrada y salida de drogas y yonkis.</li>
<li>El sistema carcelario<i> </i>que da un choque a quien se hace mayor de edad y ya va a la cárcel de adultos. Este es el momento en que un joven ya se convierte en delincuente mas arriesgado, o se puede radicalizar, al sentirse excluido de la sociedad.<i> </i></li>
<li> Vecinos: Aislados, anónimos, a veces separados por ideología, viejas peleas o rivalidades, cada uno actúa por su interés personal, como buen consumidor, no? No! Cuando se unen y dejan a un lado estas diferencias, adquieren capacidad y fuerza para mover los demás actores en esta situación. </li>
</ul>Entonces cual es la respuesta que hemos encontrado hasta ahora? Aquí va la receta de la poción mágica que hace de nuestra querida Carrer d'En Roig objeto de acción y orgullo vecinal en la cara del drama social que ya se está extendiendo a otras calles:<br />
<ol><li>Conoce tus vecinos - los de al lado, de arriba, de abajo, los que ves siempre en tu calle. Habla con ellos. Lo mas importante es que conozcas por lo menos a la gente que vive en tu finca y que todos estén al corriente de que pisos están vacíos. Pide contacto de ellos por si hay intento de okupación o robo desde narcos "inmobiliarios". Háblales de lo que has visto - uso de estupefacientes, venta, violencia? Entiende que no estás sola.</li>
<li>Una vez que haya dos o tres vecinas dispuestas a hacer algo, pueden decidir crear un un grupo para comunicarse ya a nivel de calle - una lista de email, o un grupo whatsapp o telegram o un punto de encuentro físico - lo que la gente tenga, para poder archivar fotos o vídeo de acontecimientos de la calle, organizar acciones como caceroladas, denuncias, recogida de firmas o concentraciones. Añade cualquier vecino cercano. Cuidado con los partidos y camellos que se intentan infiltrar.</li>
<li>Crea grupos de trabajo: algunos vecinos son buenos para buscar contactos de prensa, otros se han leído mil ordenanzas o leyes o saben de reuniones o plenarios públicos o manera de contactar las autoridades. Hay ya otras calles haciendo o contemplando caceroladas, y <a href="https://ccaa.elpais.com/ccaa/2017/07/10/catalunya/1499709241_007746.html">redes como la de Acció Raval</a>. Se pueden hacer fondos comunes para incrementar la seguridad de los edificios poniendo puertas o rejas, hacer limpiezas comunes de persianas o actividades para que las calles sean menos propensas al consumo. Hay mil lineas de trabajo y se puede comenzar a trabajar las diferencias entre los vecinos llegando a acuerdos y consensos sobre como actuar a pesar de ellas.</li>
<li><strike>Y una hojita de muérdago cortado con una hoz de oro.</strike></li>
</ol><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0El Raval, Barcelona, Spain41.3797157 2.168183900000030941.3558862 2.1278434000000308 41.403545199999996 2.208524400000031tag:blogger.com,1999:blog-15942228.post-47749040927578331512017-06-13T18:19:00.004+01:002017-06-28T11:05:48.849+01:00Apuntes sobre "¿Qué son (y pueden ser) los comunes urbanos?"<i>Aquí para la posteridad mis apuntes del evento "<a href="http://www.hic-gs.org/eventsdetail.php?pid=7104">¿Qué son (y pueden ser) los comunes urbanos?</a> - sobretodo sobre la relación con los ayuntamientos y leyes de los espacios considerados comunes en la urbe: "</i><i><span lang="ES">un recorrido a través las
prácticas y reflexiones sobre las nuevas formas de gestión de los bienes
comunes, especialmente en el contexto urbano" </span>.</i><br />
<i><br />
Llegué tarde como siempre y me perdí la mayor parte de la introducción de Marco Apatricio con un punto de vista jurídico. Y como mucho era en italiano lo he escrito en esa idioma.. Traducción al fondo...</i> <br />
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<i>Disclaimer: Mi spiace e spero che altri potranno riassumere ma io intanto metto quello che mi ha colpito o venuto in mente mentre ascoltavo. / Lo siento pero solo he tomado nota de lo que me impacto o ocurrió mientras escuchaba. Este no es un resumen del taller!</i><br />
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<b>Ana Mendez</b>:<br />
Regole di un comune:<br />
<ul>
<li>Amministrato da un gruppo riconosciuto identificabile</li>
<li>Aperto</li>
<li>Si perpetua e si riproduce nel tempo</li>
<li>Contiene risorse che sono poste in comune senza esenzioni</li>
</ul>
La storia offre esempi intorno alla Spagna di spazi più o meno naturali che erano o sono ancora gestiti come un comune. Tipicamente questi spazi - anzi questo lo dice lo stesso Marx come origine del capitale: che questi spazi solitamente sono accerchiati dallo stato o dal potere privato che poi crea uno spazio commerciale o industria estrattiva per estrarre le risorse un tempo gestite tra la gente, e chi prima partecipava come eguale adesso può partecipare come operaio o dipendente di un padrone. Sarà questa una più precisa narrativa da considerare?<br />
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<b>Giuseppe Miciarelli</b>: <a href="http://www.exasilofilangieri.it/">l'asilo filangeri</a><br />
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(legenda: comune = ayuntamiento municipal, Comune = di uso universale)<br />
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L'Ex-Asilo è un edificio bellissimo a Napoli che fu vittima di una speculazione e lenta gestione da parte dello stato. si creò allora un collettivo culturale. A Napoli a differenza di Barcellona, il comune locale non ha soldi, e c'è la camorra. Quindi un gruppo che propone e dimostra capacità di amministrare uno spazio ha più possibilità se l'alternativa è la spesa di soldi che non ci sono.<br />
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Il Comune è una forma collettiva di accesso con forme di uso e gestione comune<br />
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Domande (che mi sono sorte):<br />
<ul>
<li>È pubblico o dovrebbe esserlo? forse un tempo quello che si intendeva come pubblico poteva essere visto come qualcosa di Comune. Adesso questo istituzionalismo diventa troppo grande e complesso e crea i propi problemi dove ad esempio i lavori pubblici vanno fatti sempre dalle stesse poche aziende e uno spazio di autogestione non può allora auto-costruire.</li>
<li>La giurisdizione locale (il comune) di uno stato capitalista, colpevole di privare la gente di beni comuni e di trasformarli in industria estrattiva, può essere ente gestore di un vero Comune?</li>
</ul>
Nel regolamento pubblico ci sono associazioni e cooperative, che sono forme di una parte piccola di una comunità.<br />
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Questo è uno dei problemi dei Beni Comuni. devono avere sistemi di governance riconosciuti legalmente da uno stato capitalista se vogliono sopravvivere in un mondo capitalista.<br />
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Le forme legali sono gerarchiche. Allora cosa si potrebbe fare? La soluzione ha la spada a doppio filo ed è di creare una associazione, dove il presidente diventa una specie di martire per il gruppo, visto che gli corrisponde allora tutta la responsabilità legale della gestione di questo spazio. Quindi una proposta di definizione dei Beni Comuni.<br />
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(<a href="https://cooperativa.cat/">Cooperativa Integral Catalana</a>: non si intende come cooperativa nel senso legale ma piu esteso. Quali sono allora i fattori che rendono legittimità o legalità agli spazi Comuni?)<br />
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La governance non può essere diretta. il potere popolare si fa sotto forma di gestione e controllo, non della parte strettamente tecnica o che richiede preparazione o insegnamento. Anche se parliamo di queste cose come utopie, nella storia i Comuni avevano regole dure, e punizioni per trasgressori. <br />
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Quindi il lavoro di <i>commonizzare </i>su queste linee è quello di stabilire forme legali che facciano più democratiche le stesse strutture capitaliste estrattive e di amministrazione pubblica privata o pubblica centralizzata. In fondo non è che lo stato capitalista e consumista sia così lontano o diverso dal mondo autogestito, e bisogna vederlo come qualcosa con molte sfumature e non come una linea unidimensionale.<br />
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I beni Comuni emergenti sono più piccoli che i comuni natural tradizionali: <br />
<ul>
<li>spazi occupati / usati da una comunità di riferimento. </li>
<li>Gestione e amministrazione diretta. </li>
<li>Alcuni sono aperti solo a un gruppo ristretto mentre altri sono aperti in generale. </li>
</ul>
Perché <a href="http://canmasdeu.net/">Can Masdeu</a> ad esempio deve essere un bene comune, e altri spazi no? (Come l'esempio dell'hotel dove andavano tutti i soldati prima di andare al fronte durante la guerra civile). Emerge una richiesta e pratica di amministrazione diretta da parte di un gruppo di riferimento. (perché il <a href="http://www.palaumusica.cat/">Palau de la Musica</a> non è comune? .- in certi sensi lo è per la partecipazione delle scuole o enti sociali locali - oppure la risposta è perché a Barcellona abbiamo <a href="https://lacinetika.wordpress.com/">il cinema Cinetika</a> e tantissimi "cine al fresco" in tutti gli spazi aperti come gli orti comunitari)<br />
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La gestione comunitaria non è sufficiente da sola. A Napoli, l'asilo (flickr: lasilo) ha cercato un modo di coprirsi.<br />
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Normalmente se qualcuno vuole gestire uno spazio, l'amministrazione dice “fate un associazione e vi assegniamo il bene” - ma questa è un miraggio giuridico. <br />
Abbiamo costruito una dichiarazione di regolazione con cui i cittadini, non solo chi accede ora, ma tutti, possano accedere. Questo documento dice come possono accedere, dopo quanto tempo diventi partecipante, come fai per esserlo, quali responsabilità ci sono ecc. <br />
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<b>Esempi: </b><br />
<a href="https://www.canbatllo.org/">Can Battlo</a> - cesión de uso con acuerdo informal con ayuntamiento mediante una asociacion(ass.veins la bordeta). <br />
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La strategia dell'asilo è molto diversa:<br />
<a href="http://www.exasilofilangieri.ir/regolamento-duso-civico/">www.exasilofilangieri.ir/regolamento-duso-civico/</a><br />
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Questo regolamento permette di dire “La mia regola viene dal basso ma è un sistema di comunicazione all'esterno”. <br />
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Il Comune si può intendere meglio dall'intesa dei suoi estremi: uno spazio ridotto in territorio privato commerciale di estrazione o di consumo, o uno spazio completamente anarchico dove la polizia non entra. Fino a che punto questo comune è accettato o no dalle autorità? In realtà vari fattori e parametri fanno che un posto si possa considerare piú o meno uno spazio Comune.<br />
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In Siria, quando nella confederazione democratica a Rojava si formavano assemblee locali, bisogna vedere che accordi o associazioni formano con o verso istituzioni dello stato Sirio. Ho sentito l'esempio di una assemblea locale del canton di Cizre che decide di mettere apposto un edificio della strada accanto. Si mettono d'accordo con la mano d'opera, fanno un piano, e poi vanno dal sindaco (che riceve ancora le lira del governo di Assad), e questo gli da i soldi per comprare i materiali. In questo modo l'amministrazione dello spazio si può dire un comune dove lo stato partecipa in qualche modo, ma non necessariamente è un potere dominante ne del tutto accettato.<br />
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Fino a che punto allora, una dichiarazione come il regolamento d'uso civico dell'asilo può semplicemente rivolgersi all'umanità e non a un governo o gruppo capitalista?<br />
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Fino a che punto si può accettare che creare un Comune nuovo urbano significa una riduzione del potere dell'amministrazione ufficiale o pubblica, cioè riduce il governo centrale?<br />
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Mi chiedo anche come reagirebbe un governo di partiti all'idea di lasciare certo tipo di lavoro alla gente - un lavoro collettivo che figura come volontariato. Un bene quindi per l'amministrazione o mondo commerciale perché non bisogna più spendere su queste cose, o un male perché si creano spazi di dissidenza dove la gente riacquista la capacità di gestire loro stesse le loro vite senza appoggiarsi a un sistema estrattivo capitalista o gestito da una élite. <br />
<br />
<b>CASTELLANO:</b><br />
<br />
<b>Ana Mendez</b>: reglas de común:<br />
<ul>
<li>Administrado por un grupo identificable reconocido</li>
<li>Abierto</li>
<li>Se perpetúa de manera sostenible y se reproduce a través del tiempo</li>
<li>Contiene recursos que están en puestos en común sin excepciones</li>
</ul>
La historia ofrece ejemplos por toda España de espacios más o menos naturales que fueron o son todavía gestionadas como un Común. Normalmente, estos espacios - de hecho, esto lo dice el propio Marx como una fuente de capital: estos espacios suelen ser acercados por el poder estatal o privado que a su vez la convierte en un espacio comercial o de extracción de los recursos una vez gestionadas entre la gente, y quien antes participaba de igual a igual ahora puede participar como un trabajador o empleado de un jefe. Esta puede ser una narrativa para tener en cuenta?<br />
<br />
<b>Giuseppe Miciarelli</b>: <a href="http://www.exasilofilangieri.it/">Ex-Asilo filangeri</a><br />
<a href="http://www.exasilofilangieri.it/"><br /></a>
L'Ex-Asilo filangeri es un hermoso edificio en Nápoles que fue víctima de la especulación y la gestión lenta por el estado. Se creó entonces un colectivo cultural que comenzó a utilizarlo. Ahora hay centenares de grupos de teatro, música y todo tipo de creación de cultura, que comparten recursos. En Nápoles, a diferencia de Barcelona, la municipalidad local no tiene dinero, y está la Camorra. De esta manera, un grupo que propone y demuestra la capacidad para administrar un espacio tiene más posibilidades si la alternativa es gastar dinero que no hay.<br />
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El Común entonces es una forma colectiva de acceso a formas de uso y gestión común.<br />
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<b>Preguntas </b>(Tengo un montón):<br />
<ul>
<li>Lo publico es común o lo debería ser? Tal vez un momento en que fue concebido podría ser visto como un Bien Comun, este institucionalismo excluye y llega a ser demasiado grande y complejo. Esto crea problemas donde los contratos como de las obras públicas se realizan siempre por las mismas pocas empresas y una plaza autogestionada no pueden entonces ser auto-construida. Can Battlo es una excepción, y el programa de solares para construir cooperativas del ayuntamiento (como cirerers florits en roquetes) es la confirmación: serán "auto-terminadas" por sus inquilinos una vez que la construcción acaba.</li>
<li>La jurisdicción y aparato local de un Estado capitalista, culpable de ese "crimen originario" de privar a la gente de los bienes comunes y transformarlos en la industria minera, puede ser un órgano de gestión común de la misma?</li>
</ul>
En la regulación pública existen formas juridicas que un grupo puede usar para legalizarse: asociaciones y cooperativas, y esto forma una pequeña parte de lo que es en realidad una comunidad.<br />
<br />
Este es uno de los problemas de los Bienes Comunes. deben tener formas juridicas legalmente reconocidas por los estados capitalistas si quieren sobrevivir en un mundo capitalista.<br />
<br />
Las formas jurídicas son jerárquicas. ¿Qué se puede hacer? La solución es la arma de doble filo de crear una asociación, donde el presidente se convierte en una especie de mártir para el grupo, ya que se le asigna entonces toda la responsabilidad legal de la gestión de este espacio. Por esto se creó una propuesta de definición de Bienes Comunes.<br />
<br />
<b>Ejemplo:</b> <a href="https://cooperativa.cat/">Cooperativa Integral Catalana</a>: No pretende ser una cooperativa en el sentido legal, pero en sentido más extenso. Entonces ¿cuáles son los factores que hacen que la legitimidad o legalidad de los municipios espacios<br />
<br />
La gobernabilidad no puede ser dirigida. El poder popular se convierte en la forma de gestión y control, no del lado estrictamente técnico o de la que requiere una preparación o la enseñanza, pero solo de la gestión común del recurso y los grupos especializados que trabajen en ella. Incluso si hablamos de estas cosas como utopías, en la historia de los municipios que tenían reglas y castigos severos para los infractores.<br />
<br />
Entonces el trabajo de commonizar es de instaurir formas legales que hacen más democráticas las mismas estructuras capitalistas extractivas y la administración pública centralizada privada o pública. Después de todo, no es que el estado capitalista y el consumismo es tan lejano y diferente de autogestionato mundo, y hay que verlo como algo con muchas matices de convivencia y no como dos mundos separados.<br />
<br />
Los Commons emergentes son más pequeños: los espacios ocupados / utilizado por una comunidad de referencia. gestión y administración directa. algunas están abiertas sólo para un pequeño grupo, mientras que otros están abiertos en general. ¿por qué <a href="http://canmasdeu.net/">Can Masdeu</a> por ejemplo, tiene que ser un bien común, y algunos espacios no? De ello se desprende una solicitud y la práctica de la administración directa de un grupo de referencia. (Porque el Palau de la musica no es un bien común? .- de cierta forma lo és para las escuelas o entidades sociales locales que la utilizan, o lo es porque en Barcelona tenemos el cine cinetika y varios cines independientes o cooperativos, además de muchos "Cine al fresco" en todas las áreas abiertas como los jardines comunitarios)<br />
<br />
La gestión comunitaria no es suficiente por sí misma. En Napoli, L'Ex-Asilo (flickr: lasilo) ha buscado maneras de protegerse.<br />
<br />
Normalmente si alguien quiere gestionar un espacio, la administración dice, "Hagan una asociación y les asignamos el bien" - pero esto es un espejismo legal.<br />
<br />
Hemos construido entonces una declaración de la regulación con la que los ciudadanos, no sólo aquellos que acceden ahora, pero todo el mundo, puede acceder. Este documento te dice cómo pueden acceder las personas, define que es un participante ,que responsabilidades conlleva.<br />
<br />
<b>Ejemplo:</b><br />
Can Battlo - cesión de uso con acuerdo informal con ayuntamiento a través de una asociacion (ass.veins La Bordeta).<br />
<br />
<a href="http://www.exasilofilangieri.it/regolamento-duso-civico/">La nueva propuesta de forma juridica para espacios comunes: www.exasilofilangieri.it/regolamento-duso-civico/</a><br />
<br />
<span class="" id="result_box" lang="es"><span title="Questo permette di dire “la mia regola viene dal basso ma è un sistema di comunicazione all'esterno”.
">Esto permite decir "mi regla viene desde abajo, pero es un sistema de comunicación en el exterior."</span><span title="Il comune si può intendere meglio dall'intesa dei suoi estremi: uno spazio ridotto in territorio privato comerciale di estrazione o di consumo, o uno spazio completamente anarchico dove la polizia non entra.
">La ciudad puede ser mejor entendido por el cartel de su extrema: un
espacio reducido a la extracción privada área de negocio o consumo, o un
espacio completamente anárquico donde la policía no entra. </span><span title="In siria, quando nella confederazione democratica a Rojava si formavano assemblee locali, bisogna vedere che accordi o associazioni formano con instituzioni dello stato Sirio.">En
Siria, cuando en la Confederación Democrática del Kurdistán Sirio se formaron asambleas locales, habría que ver cuales fueron los acuerdos (o falta de ellos) para asociarse con instituciones del Estado Sirio. </span><span title="Ho sentito l'esempio di una assemblea locale del canton di Cizire che decide di mettere apposto un edificio della strada accanto.">Oí el ejemplo de una asamblea local del cantón de Cizire que decide poner un camino de la construcción de al lado. </span><span title="Si mettono d'accordo con la mano d'opera e poi vanno dal sindaco (che riceve ancora i dolari di assad), e questo gli da i soldi per comprare i materiali.">Estoy
de acuerdo con la fuerza de trabajo y luego ir por el alcalde (que
todavía recibe Libras Sirias del gobierno de Assad), y esto le da el dinero para comprar los
materiales. </span><span title="In questo modo l'amministrazione dello spazio si può dire un comune dove lo stato partecipa in qualche modo.
">De esta manera, la administración de espacio que puede contar una ciudad en la que estaba participando de alguna manera.</span><span title="Fino a che punto allora, una dichiarazione come il regolamento d'uso civico dell'asilo puó semplicemente rivolgersi all'umanità e non a un governo o gruppo capitalista?
"> </span></span><br />
<br />
<span class="" id="result_box" lang="es"><span title="Fino a che punto allora, una dichiarazione come il regolamento d'uso civico dell'asilo puó semplicemente rivolgersi all'umanità e non a un governo o gruppo capitalista?
"><b>Mas preguntas!</b> </span></span><br />
<ul>
<li><span class="" id="result_box" lang="es"><span title="Fino a che punto allora, una dichiarazione come il regolamento d'uso civico dell'asilo puó semplicemente rivolgersi all'umanità e non a un governo o gruppo capitalista?
">¿En qué medida entonces, una declaración como la regulación del uso
cívico del Ex-Asilo simplemente puede ser orientado a la humanidad de manera universal y no a un
gobierno o grupo capitalista?</span></span></li>
<li><span class="" id="result_box" lang="es"><span title="Fino a che punto si può accettare che creare un comune nuovo urbano significa una riduzione del potere dell'amministrazione ufficiale o pubblica, cioè riduce il governo centrale?
">¿Hasta dónde se puede aceptar que la creación de un nuevo común urbano significa una reducción del poder oficial o de la administración
pública, es decir, reduce el gobierno central?</span></span></li>
</ul>
<span class="" id="result_box" lang="es"><span title="Mi chiedo anche come reagirebbe un governo centrale all'idea di lasciare lavoro alla gente - un bene per l'amministrazione o mondo commerciale perche non bisogna piu spendere su queste cose, o un male perche si creano spazi di dissidenza dove la gente riacquista la capcità">También
me pregunto cómo un gobierno central iba a reaccionar a la idea de
dejar el trabajo a las personas - bueno para la administración o el
mundo comercial, porque ya no hay que gastar en estas cosas, o malo, ya
que crea espacios de disidencia donde la gente recupera capcità </span><span title="di gestire le loro vite senza appoggiarsi a un sistema estrattivo capitalista o gestito da una elite.">para manejar sus vidas sin el respaldo de un sistema capitalista extractiva o gestionados por una élite.</span></span><br />
<br />
<b>Intervención Iolanda Fresnillo: </b>espais buits: de escuchar como lo explica, veo el capitalismo que encuentra una via de apoyarse a los comunes en tiempos de “baja actividad” - la crisis inmobiliaria. entonces un proyecto etico/cooperativo/social entra a corto plazo renovando y dando visibilidad a un espacio por 2-4 años para que luego cuando la economia crece simplemente no se le renueva la actividad y se construye. Como estos son espacios comunes vistos como algo que pasa dentro de una economia de subvenciones y gastos desde el equipo, se financian para poder pagar alquileres o costes de suministros mediante la creacion de actividades, eventos etc. Hay esta actividad productiva para poder pagar. Licencias de actividad. (Actividades de bar que financian estos espacios podrian ser con moneda social para no tener problemas legales.) <br />
<br />
<b>Ejemplo:</b><a href="http://elpais.com/diario/2006/10/10/catalunya/1160442449_850215.html">Forat de la vergnonya</a>: Desde un proceso de autogestión popular se llega a un acuerdo con ayuntamiento/casal donde hay que llamarlo pou de la figuera y donde se destina dinero tamien al huerto mismo para materiales y desde hace poco, una dinamizadora.<br />
<br />
Ale/Iris: pregunta/exposición sobre <a href="http://hortdelxino.wordpress.com/">Hort del xino</a>: <br />
<br />
Para todos los okupa hay un problema de okupacion/legalizacion: mejor seguir resistiendo ilegalmente pero sin seguridad o voy hacia la legalización, como el ejemplo de los okupa de berlin con toda la perdida de autonomía que eso comporta? Que pasa si el estado se demuestra no ser benigno en terminos de ofrecer soporte a ideas socialmente positivas a lo largo del tiempo? Entonces a diferencia de la vision que se ha visto durante este encuentro de que hay que hacer que los comunes sean mas "legales" o reconocidos legalmente, hay otra posición: de que el estado y el ambito comercial no tiene potestad ni legitimidad de ser quien decide de que se compone el status quo. Entonces el bien común material de los espacios urbanos no puede ser algo que se trata de incorporar y hacer caber dentro del estado y sus estructuras locales, si no que busca el reconocimiento de la gente mas alla del estado donde viven. Osea una aceptación de una declaracion de usos que pueda dar universalidad al proyecto del huerto comunitario del huerto del xino tiene que ser desde el pueblo, desde la sociedad, no solamente desde el gobierno, y excluyendo este en el caso de que no haya manera de dialogar como iguales. Estando en Barcelona he vivido varias situaciones - el primer intento de desalojo de Can Masdeu donde se vio un surgir de un poder popular ciudadano desde el barrio, a los intentos o desalojos mas recientes de <a href="https://en.wikipedia.org/wiki/Can_Vies">Can Vies</a> o el <a href="https://bancexpropiatgracia.wordpress.com/">Banc Expropiat</a> y toda la fuerza popular que se vió en marcha en las calles para defender estos espacios. El balance entonces que permite que un lugar persista no viene solamente de un gobierno o ayuntamiento pero desde un barrio o entorno de uso de ese espacio. Desde lo que he escuchado quisiera proponer al hort del xino no hacerse asociacion pero hacer una declaracion universal de usos comunes del espacio para dar aceso amplio.<br />
<br />
La respuesta (en italiano) de Giuseppe:<br />
<i><span class="" id="result_box" lang="it"><span class="">Cambiare la</span> <span class="">regolamentazione giuridica</span> per imporre allo stato o al comune di obbedire alle regole di uno spazio autogestito è di per sé un atto molto radicale di ribellione.</span></i><br />
<i><span class="" id="result_box" lang="it">Ritorno al concetto di Michel Bauwens del </span><a href="http://wiki.p2pfoundation.net/Partner_State">partner state</a> - un comune(ayuntamiento) che fornisce gli aspetti piu
specializzati e rispetta regole create da un comune(commons). </i><br />
<i><br /></i>
<i>Il
comune di napoli ha dovuto cambiare il suo regolamento interno per
definire cose in modo da poter poi fare il documento di regolamento e
autogoverno. Ogni passo con l'amministrazione può essere un mattone
strategico per poi fare altre cose piu avanti.</i><br />
<i><br /></i>
<i>Quindi
giustamente bisogna non farsi associazione ma cercare cambi nelle regole
del comune di barcellona se vogliamo che ad esempio l'hort del
xino si perpetui nel tempo. </i><br />
<br />
<b>CAST:</b><br />
<br />
Cambiar el reglamento legal para obligar el estado o ayuntamiento a
obedecer a las normas de un espacio autogestionado es en si un acto de
rebelion muy radical.<br />
<br />
<span class="" id="result_box" lang="es"><span title="partner state - un comune(ayuntamiento) che fornisce gli aspetti piu specializzati e rispetta regole create da un comune(commons).
">Se vuelve al concepto de Michel Bauwens del <a href="http://wiki.p2pfoundation.net/Partner_State">Partner State</a> - un municipio (ayuntamiento) que fomenta la autogestión y que le proporciona los aspectos más
especializados y respeta a su vez reglas creados a partir de los demás miembros de un Comun
(commons). </span><span title="Il comune di napoli ha dovuto cambiare il suo regolamento interno per definire cose in modo da poter poi fare il documento di regolamento e autogoverno."> </span></span><br />
<span class="" id="result_box" lang="es"><span title="Il comune di napoli ha dovuto cambiare il suo regolamento interno per definire cose in modo da poter poi fare il documento di regolamento e autogoverno.">La
ciudad de Nápoles ha tenido que cambiar sus reglas para definir las
cosas de manera que ahora se pueda hacer un documento como el
autogobierno. </span><span title="Ogni passo con l'amministrazione può essere un mattone strategico per poi fare altre cose piu avanti.
">Cada paso de la administración puede ser un ladrillo estratégica y luego hacer otras cosas más adelante.</span><span title="Quindi giustamente bisogna non farsi associazione ma cercare cambi nelle regole dell'ayuntamiento di barcellona se vogliamo che ad esempio l'hort del xino si perpetui nel tempo."> Así
que con razón no debe ser vinculante, sino buscar cambios en las reglas
dell'ayuntamiento barcelona si queremos que sea el Hort del Xino será
sostenida en el tiempo.</span></span><br />
<br />
Pregunta: Apertura. Respuesta otra vez de Giuseppe:<br />
<i><span class="" id="result_box" lang="it"><span class="">Problema</span>: La gente non percepisce spazi come l'Ex-asilo come spazi <span class="">effettivamente</span> aperti alla città. Con <a href="http://jesopazzo.org/">OPG Je So 'Pazzo</a>- un centro sociale, succede la stessa cosa.</span></i> <br />
<i><br /></i>
<i>Questo succede in tutti gli spazi cosidetti aperti: sono accusati di chiusura. Forse anche per ragioni sociali se vedi un gruppo che ha molta connessione interna risulta difficile decidere di dedicarsi a far parte di questo gruppo - che poi magari gestisce uno spazio - perche poi questo sará la base dell'attivitá sociale di questa persona. Piu c'e coesione interna e meno coesione ci sarà con altri gruppi visti come esterni. Quindi se abbiamo tutti parametri etici che seguiamo ci sarebbe una volontá generale di participare ad esempio nell'orto ma visto che c'e poco tempo e la gente ha paura di mettersi in un gruppo sociale nuovo o diverso dal propio. Quindi ognuno si distribuisce nella participazione verso spazi dove ci sia un tipo di gente che attira, funziona bene assieme, risolve conflitti, ecc.----</i><br />
<br />
<b><span class="" id="result_box" lang="es"><span title="Quindi giustamente bisogna non farsi associazione ma cercare cambi nelle regole dell'ayuntamiento di barcellona se vogliamo che ad esempio l'hort del xino si perpetui nel tempo.">CAST:</span></span></b> <br />
<br />
Problema: La gente no percibe espacios como l'asilo como espacios que se han abierto realmente a la ciudad. Con <a href="http://jesopazzo.org/">OPG je so pazzo</a>. un centro social muy inclusivo - igual.<br />
<br />
<span class="" id="result_box" lang="es"><span title="questo succede in tutti gli spazi cosidetti aperti: sono accusati di chiusura.">Esto sucede en todos los llamados espacios abiertos: se les acusa de ser espacios cerrados. </span><span title="Forse anche per ragioni sociali se vedi un gruppo che ha molta connessione interna risulta difficile decidere di dedicarsi a far parte di questo gruppo - che poi magari gestisce uno spazio - perche poi questo sará la base dell'attivitá sociale di questa persona.">Tal
vez por razones sociales si ves un grupo que tiene un montón de
conexión interna es difícil decidir dedicar una parte de tu vida a este grupo -
entonces tal vez ejecutar un espacio - porque entonces esto va a ser la
base de las operaciones comerciales de esta persona. </span><span title="Piu c'e coesione interna e meno coesione ci sarà con altri gruppi visti come esterni.">Más existe cohesión interna y menor será la cohesión externa: No verá bien y no será visto bien por otros grupos. </span><span title="Quindi se abbiamo tutti parametri etici che seguiamo ci sarebbe una volontá generale di participare ad esempio nell'orto ma visto che c'e poco tempo e la gente ha paura di mettersi in un gruppo sociale nuovo o diverso dal propio.">Una red de algún tipo podría resolver este tipo de problema. Así
que si todos tenemos las normas éticas que seguimos habría una voluntad
general a participar, por ejemplo, en el jardín, pero ya que hay poco
tiempo y la gente tiene miedo de entrar en un grupo social nueva o
diferente al propio. </span><span title="Quindi ognuno si distribuisce nella participazione verso spazi dove ci sia un tipo di gente che attira, funziona bene assieme, risolve conflitti, ecc.">Así
que todas las personas disponibles se distribuyen en su participación hacia espacios donde hay algun
tipo de personas que atrae, funciona bien, resuelve conflictos,
etc.</span></span><br />
<br />
("La replicabilità di uno spazio comune è la sua universalità." Cacchio bisogna fare la maglietta!)<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-15781792530563825612017-05-20T16:52:00.000+01:002017-07-31T14:55:19.835+01:00Journey of the mouse<a href="https://commons.wikimedia.org/wiki/File:Abrothrix_sanborni.jpg#/media/File:Abrothrix_sanborni.jpg"><img alt="Abrothrix sanborni.jpg" src="https://upload.wikimedia.org/wikipedia/commons/7/70/Abrothrix_sanborni.jpg" /></a><br />
<small><i>De Jorge Cárdenas - <a class="external free" href="http://www.flickr.com/photos/jorgefranciscocardenasvera/6020716668/sizes/l/in/pool-1163283@N21/" rel="nofollow">http://www.flickr.com/photos/jorgefranciscocardenasvera/6020716668/sizes/l/in/pool-1163283@N21/</a>, <a href="http://creativecommons.org/licenses/by/2.0" title="Creative Commons Attribution 2.0">CC BY 2.0</a></i></small><br />
<br />
Once upon a time there was a mouse who wanted to take care of a valley he had found. One day a fox turned up and said it was his valley. <br />
<br />
"So be gone with you" said the fox, because he wanted to build houses for the humans who lived in the mountains. <br />
<br />
The mouse walked up past the humans and their animals, past the highest peaks and on towards a temple so grand and majestic that a stairway to enter it disappeared into a cloud on which the shining temple sat. <br />
<br />
In a huge waiting room the mouse sat for hours, then days, then weeks. Soon he could feel himself grow tired and ill from the light and lack of food. He asked a passing condor to send news to the valley of his illness.<br />
<br />
The king of the sun looked up from his work, planning the most ambitious constructions with all the cleverest humans. He said: <br />
<br />
"I really appreciate your issue but we can't help you. If we made an exception for you we would have to make it for everyone. Thanks for your time." <br />
<br />
But phaxi the queen of the moon said to inti the sun king. <br />
<br />
"We have to help her. She just wants to take care of the valley.." for the sick mouse's daughter had taken up the quest. <br />
<br />
"We will work on it" said the sun king "and we will be in touch."<br />
<br />
She then went all the way back down to the earth. And she kept on going, down into the darkest cave swimming down the deepest underground streams. Until she came to the great cave of mother earth.<br />
<br />
She walked past the dancers and healers and the great feasts and halls with the most amazing festival and meeting of people's and animals. In the middle of the enormous cave with all her sisters was pachamama, mother of all creatures alive. She was so complex that every time you looked at her she was different. <br />
<br />
The queen spoke: <br />
<br />
"Little mouse, we can make the earth tremble and spout fire and water so that the fox cannot build on the valley that you defend. This valley will be a flag to unite all beings against the machinations of man." <br />
<br />
But the mouse knew that a great many beings already lived in that valley and if it were to spout fire and water it would be very difficult for anyone to live there. <br />
<br />
Luckily, Phaxi luna chimed in: <br />
<br />
"You are always fighting the sun god, and can't even walk the earth at the same time as he. I am getting so tired of you both, and you never tell me anything". <br />
<br />
The mouse replied: <br />
<br />
"Dear Pachamama, queen of the earth and all life, the valley I love is not mine to mistreat, only to defend. I have vowed to protect it from all danger, and not to make it into a flag". She continued "While my father is sick at home, I have come all this way to seek your help. I did not know that you needed mine. You need to see that although you hate the sun king, and he seems to think little of you, there is one here who loves you both. Can't you see that she is the one who has been secretly bringing harmony between night and day, earth and sky all this time?" <br />
<br />
The earth mother looked accusingly at Phaxi Luna. <br />
<br />
"Is this true?" She asked. <br />
<br />
The queen of the moon looked down sadly but then grew in resolve and answered - <br />
<br />
"Yes Pachamama, I only wish for the day and night to be happy again, even if it means I won't see you both so much. I love you and the sun god with all my heart, and I can see what this world would become if only you could also feel that love again." <br />
<br />
When they looked up again, Pachamama the earth mother was gone. The great cave under the earth was in turmoil as the dancers, healers, sages and party people realised their great goddess was no longer with them. The mouse said to Luna: <br />
<br />
"I'm so sorry if I caused you trouble dear moon." <br />
<br />
But Phaxi luna smiled and replied <br />
<br />
"Don't worry little mouse. Any trouble you see had been there since long ago. Now at least it's out, and I think we will be okay. Go home to your valley, and I will make sure you are all protected from the fox and his plans." <br />
<br />
The little mouse travelled up, back to her valley and to her sick father. When she arrived the whole valley was in darkness. There was no moon, no stars, no wind and no sun, but in the middle of the valley the fox sat gloating.<br />
<br />
<a href="https://commons.wikimedia.org/wiki/File%3ALycalopex_culpaeus_Bolivia.jpg" title="By JavierPsilocybin [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)], via Wikimedia Commons"><img alt="Lycalopex culpaeus Bolivia" src="https://upload.wikimedia.org/wikipedia/commons/f/f2/Lycalopex_culpaeus_Bolivia.jpg" width="512" /></a><br />
<br />
"When the sun returns I will bring my machines and destroy all this nonsense, to make way for my impeccable buildings." <br />
<br />
"But don't worry little mouse. I am not evicting you or your little friends. You are welcome to stay and work in the valley for a modest rent once the building is complete." <br />
<br />
That morning the mouse family was ready to leave with all their belongings and the little mouse wouldn't leave. She said <br />
<br />
"That's it. I've had enough. I've spent most of my life trying to defend this land and I am not going to stop today." <br />
<br />
She walked in front of the angry machines that were gathered there to destroy the trees and plants and make the land into a desert so they could build on it. She walked right in front and stood there defiantly.<br />
<br />
As the sun came up over the horizon the fox gave the order and the machines trundled forward.<br />
<br />
Just then the sky filled with clouds and lighting struck right in the path of the machines, and hit the mouse and the fox, who was in the biggest most destructive machine. The land rumbled and the earth parted and the machines began speeding away to avoid being sucked in, and then the river tide rose and watered all the cracks in the ground which became lakes. When the other animals in the forest heard about the lakes they journeyed over to see for themselves.<br />
<br />
In the middle of the valley there was now a lake. In the middle of the lake there was a house, and in the middle of the house sat a golden mouse and a silver fox, who were known around the world as the wisest of all healers. The sun, moon and earth all seemed to make offerings to them bestowing the valley with the most wonderful flowers and animals, grateful for ever for showing them what they themselves wouldn't see, and for bringing back balance between the earth, the skies and the mountains.<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-53104090860370839402017-01-29T20:08:00.000+00:002017-01-29T20:08:52.478+00:00Aarhus, Dinamarca – Hacia una Europa autónoma – conferencia 24-26 Noviembre 2016<div class="" id="magicdomid2">
<i><span class="author-a-dlz65zagurz85zyichuz86zhl b">(subo este articulo que escribí ya hace mas de un mes! )</span></i></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Estoy en el país donde todos toman café negro sin leche ni azúcar, y las bicicletas se aparcan libremente y sin ligar. Esta mañana dichas bicicletas amanecieron revueltas por el viento </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">otoñal</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> en montones y tiradas por las vías ciclables que son parte de cada calle de la ciudad. Es el último día y mañana vuelvo a Barcelona donde veo que hay 10 grados centigrados m</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">á</span><span class="author-a-dlz65zagurz85zyichuz86zhl">s que aquí. Tocó buena suerte y no bajó de los 4 grados en toda mi estancia.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl"> “Les va a costar entender” me había contado por teléfono el organizador del evento</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> que hac</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">e una estancia de visita a</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> <a href="http://projects.au.dk/contestedproperty/">un proyecto sobre propriedad privada en la universidad de Aarhus</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://projects.au.dk/contestedproperty/"></a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">: En el norte de Europa, aún hay un fuerte estado del bienestar en el que la gente suele confiar y depender en sus vidas. Aún no se ha convertido del todo en un sistema de austeridad neo liberal, aunque hubo recortes y cierres de bancos o empresas cuando la crisis golpeó Europa en el 2008, y se piensa que el dinero que hay para iniciativas </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">sociales</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> será siempre menor.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Entender estructuras como la de la <a href="https://cooperativa.cat/">CIC</a> o <a href="https://fair.coop/">FairCoop</a> entonces ser</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">í</span><span class="author-a-dlz65zagurz85zyichuz86zhl">a difícil en un lugar donde el estado y ayuntamiento normalmente premian iniciativas </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">sociales</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> con dinero público, aceptación y apoyo. Esta cercanía viene desde los movimientos y desde las instituciones: la gente confía en el estado que se ve como una fuerza benigna. A pesar de esto, como en muchos países europeos – desde Austria a Francia, se </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">constata</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> una caída política hacia la derecha extrema que comienza a notarse en su clima anti-inmigracion.</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> Tal como se constata en Francia con el </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito i"><i>Front National</i></span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">, el </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito i"><i>Dansk</i></span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito i"><i>Folkeparti </i></span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">no tiene la credibilidad necesaria para ganar elecciones, pero sí para reorientar el debate político hacia la derecha.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiajcNhV2U7oRTMDfEaYOVI2OMoAjgUMzqVpW6PtSaMtK36xk2Uno8X9JcinwAvibAFopEVbq7mbckLn2YQHMB58__zapctqOltg_zbIU3Z7-emgXNDGTEVhnieZmMOnMCP6zc/s1600/15000735_111636215982713_6608283535173232953_o.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiajcNhV2U7oRTMDfEaYOVI2OMoAjgUMzqVpW6PtSaMtK36xk2Uno8X9JcinwAvibAFopEVbq7mbckLn2YQHMB58__zapctqOltg_zbIU3Z7-emgXNDGTEVhnieZmMOnMCP6zc/s320/15000735_111636215982713_6608283535173232953_o.jpg" width="226" /></a></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">La ciudad misma se distingue de Copenhague por ser mucho mas pequeña – un tamaño mas manejable, y aunque todos los daneses parecen ser muy simpáticos y abiertos como gente, esto parecía ser mas fuerte aún en Aarhus, que tiene un dialecto usado en la zona de Jutland. Al mismo tiempo, como en muchos países nórdicos, esta capa exterior de simpatía y apertura suele ser superficial y solo con tiempo y esfuerzo se llegan a profundizar los lazos entre la gente, o eso decían los asistentes que conocí.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">El contacto para este taller extendido de 2 días nos vino desde un colectivo de agricultura nómada que </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">se interesó por nuestras herramientas de desobediencia económica</span><span class="author-a-dlz65zagurz85zyichuz86zhl">. </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">En la práctica,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">los</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> recursos </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">financieros para pagar el catering y residencias para la estancia de invitados vinieron </span><span class="author-a-dlz65zagurz85zyichuz86zhl">de la <a href="http://au.dk/">Universidad de Aarhus</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">, </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">pero </span><span class="author-a-dlz65zagurz85zyichuz86zhl">mucho del soporte práctico vino del colectivo de sonido experimental AMOK y de</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">l</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> Institut for X – que gestionan un terreno cedido </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> en el centro de Aarhus en el que existen varios espacios</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> autoconstruido</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">s de residencia para artistas</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> o proyectos como el colectivo de permacultura de Aarhus. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Nos habian invitado a mi (Ale Fern</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">á</span><span class="author-a-dlz65zagurz85zyichuz86zhl">ndez) y a Didac Costa a hablar sobre la CIC y FairCoop durante este evento <a href="https://www.facebook.com/events/283360665397476/">“Towards an autonomous europe” o “Hacia una Europa autonoma”</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="https://www.facebook.com/events/283360665397476/"></a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">. El evento reunía varios proyectos autónomos de Dinamarca y el norte de Europa, con muchos académicos y activistas presentando proyectos sobre okupación, reciclaje de comida y cooperativismo. </span><br />
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Llevábamos varios meses planificando el viaje y el contenido en un hilo de correo largu</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">í</span><span class="author-a-dlz65zagurz85zyichuz86zhl">simo. Al último momento, por problemas familiares Didac canceló</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> pero luego puedo hacer su presentación por Skype (después de </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">que se intentara establecer </span><span class="author-a-dlz65zagurz85zyichuz86zhl">la conexión con 5 ordenadores que no fueron capaz de hacerlo!). </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Durante la primera mañana – el viernes 24 de Noviembre, varios proyectos presentaron sobre la situación de la okupación como movimiento, practica y cultura en Suecia, holanda y república checa. La conclusión en todos los casos, como habíamos visto ya en una jornada sobre okupación durante un encuentro en el </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">en</span><span class="author-a-dlz65zagurz85zyichuz86zhl">c</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">i</span><span class="author-a-dlz65zagurz85zyichuz86zhl">erro cooperativo de Longo Mai, Francia</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> este verano, es por un lado que hay mucha propriedad libre con la crisis y puede que la situación vaya en cualquier dirección según quien se meta</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">.</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> Los resultados de este</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> cambio de practicas y ideas se ve por ejemplo en <a href="http://www.ozy.com/fast-forward/squatting-in-prague-and-solving-global-housing/41778">Klinika</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">, en Praga, donde un cambio de actitud</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> les</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ha llevado a ser m</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">á</span><span class="author-a-dlz65zagurz85zyichuz86zhl">s inclusivos y al mismo tiempo tener el soporte de muchos sectores de la comunidad por sus actividades sociales y manera de organizarse. </span><br />
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Lo que me pareció entender desde estas charlas fue que si no se logra cambiar la idea que el okupar lo hacen solo la gente okupa, la okupación como práctica seguirá estando en peligro, y ya es imposible o </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">se encuentra </span><span class="author-a-dlz65zagurz85zyichuz86zhl">en decadencia en muchos lugares, por su progresiva criminalización y la legalización de algunos pocos okupas m</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">á</span><span class="author-a-dlz65zagurz85zyichuz86zhl">s establecidos. Aunque la gente denuncia el cierre de espacios o la falta de ellos - por ejemplo para hacer eventos musicales o artisticos, no piensan en la okupación. </span><br />
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Pero quien sabe si nuevas formas de actuar lleven estas prácticas hacia nuevas auges. Hay otras maneras de vivir - como la vivienda cooperativa, la cesión de uso, las tierras comunales. Si nuevas olas de gente y dinámicas nuevas pueden comenzar a trabajar este espacio puede haber mas critica de la propriedad privada como concepto limitante en el desarrollo cuando este es la única manera de ser de un espacio urbano. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Al hablar de las posibilidades y limitaciones de estas formas de vivir y actuar, una conclusión que luego Didac resaltó en su presentación sobre la CIC esa tarde, es que en muchos casos las personas que hacen parte de espacios okupados suelen tener economía propria, y en sus eventos a</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">ú</span><span class="author-a-dlz65zagurz85zyichuz86zhl">n se bebe y se vende cerveza industrial de marcas grandes, y las dos cosas son ejemplos de como estas formas a veces no logran superar una visión corta por tiempos, conflictos o criminalización. Hay excepciones notables a estos ejemplos, pero como cada acción positiva que uno pueda hacer, esta se puede quedar parada, o hacer parte de un camino de acciones y dinámicas. Cada acción es parte de una transición en muchos ámbitos, que se puede seguir hacia apoderarse y desarrollar la capacidad de autonomía y interdependencia sinergica para que el cambio no ocurra en un pequeño oasis pero en un entorno mas extendido y inclusivo. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">En las </span><a href="https://ecoxarxes.cat/"><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">E</span><span class="author-a-dlz65zagurz85zyichuz86zhl">co</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">X</span></a><span class="author-a-dlz65zagurz85zyichuz86zhl"><a href="https://ecoxarxes.cat/">arxes</a>, en la CIC</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> y ahora con las <a href="https://bioregionalnordcic.blogspot.com/">bioregiones</a></span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> se qui</span><span class="author-a-emz74zhz79zz83zbz85z4kz69zz67zz79zliy">s</span><span class="author-a-dlz65zagurz85zyichuz86zhl">o ir mas allá, desde la producción de nuestras proprias birras a centenares de otros productos y servicios, al uso de formas jurídicas como protección hacia estos trabajadores cooperativos, como la prosumición de software libre, y de moneda social, que en conjunto lleva hacia una transformación hol</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">í</span><span class="author-a-dlz65zagurz85zyichuz86zhl">stica y integral en nuestra manera de vivir alejándonos del capitalismo globalizado y sus varias caras de estado nación.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Didac habló de muchos de estos temas, desde los orígenes de la CIC hasta algunos proyectos clave como Calafou y Ecovila Amat. Espero que cuando este artículo vea la luz, esté disponible la grabación de su charla para que la podamos compartir y no tenga que repetir aquí todo lo que dijo y probablemente ya sab</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">é</span><span class="author-a-dlz65zagurz85zyichuz86zhl">is. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Luego yo también presenté sobre FairCoop, hablando de sus orígenes, de como surge desde una critica hacia Bitcoin y hacia las cooperativas tradicionales limitadas a un territorio, y de sus varios proyectos y iniciativas como el </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">F</span><span class="author-a-dlz65zagurz85zyichuz86zhl">air</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> M</span><span class="author-a-dlz65zagurz85zyichuz86zhl">arket, </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">F</span><span class="author-a-dlz65zagurz85zyichuz86zhl">reedom </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">C</span><span class="author-a-dlz65zagurz85zyichuz86zhl">oop y la nueva versión del software de </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">F</span><span class="author-a-dlz65zagurz85zyichuz86zhl">aircoin, FairCoin 2. Incluyo aquí mi charla, ahora subida a la red. La recepción fue muy positiva y espero que esto lleve a m</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">á</span><span class="author-a-dlz65zagurz85zyichuz86zhl">s encuentros y a la formación de un nodo local que siga como contacto y enlace con esta región. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Después de preparar un arr</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">oz</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> con </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">acelgas</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> hecho </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">con</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> comida reciclada, pude ir a ver un poquito de un concierto de noise en la <a href="https://www.facebook.com/exchangelibrary/">Exchange Library</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"></span><span class="author-a-dlz65zagurz85zyichuz86zhl url"></span><span class="author-a-dlz65zagurz85zyichuz86zhl">, un pequeño local basado en el intercambio directo sin dinero y la autoproducción especialmente de comidas, donde tuve mucho gusto de ver productos como Cube Cola y Café biológico mexicano distribuidos con Feral Trade(</span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://feraltrade.org/">http://Feraltrade.org</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ) , una iniciativa artística de distribución global autogestionada con el que participé cuando vivía en Inglaterra. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl image image_http://www.feraltrade.org/shipping_image/2218_feral_trade_coffee_to_aarhus.JPG url"><span style="display: block;"><img src="http://www.feraltrade.org/shipping_image/2218_feral_trade_coffee_to_aarhus.JPG" style="max-width: 100%;" /></span><a href="http://www.feraltrade.org/shipping_image/2218_feral_trade_coffee_to_aarhus.JPG">http://www.feraltrade.org/shipping_image/2218_feral_trade_coffee_to_aarhus.JPG</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> (desde esta pagina:</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://www.feraltrade.org/cgi-bin/package/2package.pl?action=format_waybill&edit_id=2218">http://www.feraltrade.org/cgi-bin/package/2package.pl?action=format_waybill&edit_id=2218</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> )</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">El segundo día del encuentro tuvo lugar en el Institut for X (</span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://institutforx.dk/">http://institutforx.dk/</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> )– descrito en el mapa del volantin del evento como “esa cosa hippy al frente del </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">edificio hip</span><span class="author-a-dlz65zagurz85zyichuz86zhl">st</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">er</span><span class="author-a-dlz65zagurz85zyichuz86zhl">” y así era. Contándonos de sus orígenes, uno de los fundadores nos contó como se había cedido inicialmente por una semana, con la entrega de la llave, pero el grupo inicial se quedó nomás, y cuando las autoridades se dieron cuenta 3 meses después de que seguían ahí, y además estaban construyendo y rehabilitando varios espacios, se comenzó a legalizar, con el pago de un alquiler y luego de los suministros. Ahora, varios años después, desde la calle parecía una colección destartalada de grandes y pequeñas autoconstrucciones, hechas por la mayoría de materiales reciclados, pero viendo mas de cerca y luego con la presentación que hizo un fundador, todo funciona de una manera muy bien organizada, y permitiendo la existencia de muchos pequeños colectivos y proyectos, algunos de los cuales son totalmente basadas en voluntariado, al lado de las empresas sociales mas grandes. Su lema es "Más es más" - dando la bienvenida a diversos proyectos con una actitud abierta.</span></div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><img alt="La imagen puede contener: cielo, árbol, planta y exterior" class="spotlight" src="https://scontent.fmad3-2.fna.fbcdn.net/v/t1.0-9/14980846_10210035448815706_6312035665863319234_n.jpg?oh=5f4482722c5f78558fdf9d99999155fe&oe=5901F8CF" style="margin-left: auto; margin-right: auto;" /></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span class="author-a-dlz65zagurz85zyichuz86zhl">Una imagen de una autoconstrucción en institut for x, desde su página facebook en <a href="https://www.facebook.com/photo.php?fbid=10210035448815706&set=a.10154146829404385&type=3&theater">https://www.facebook.com/photo.php?fbid=10210035448815706&set=a.10154146829404385&type=3&theater</a></span></td></tr>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">El primer colectivo a presentar ese Sábado fue “Floating Cities” (</span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://flydendeby.org/">http://flydendeby.org/</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> )</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> </span><span class="author-a-dlz65zagurz85zyichuz86zhl">- </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">Ciudades</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">F</span><span class="author-a-dlz65zagurz85zyichuz86zhl">lotante</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">s</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> – un proyecto de autoconstrucción de naves y inventos como el barco invernadero, ahora hundido tristemente, pero todos ejemplos de autoconstrucción a partir de la basura. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Nos cuentan “</span><span class="author-a-dlz65zagurz85zyichuz86zhl i"><i>El objetivo de Flydende By es construir una sociedad sostenible desde abajo. Desarrollamos m</i></span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito i"><i>é</i></span><span class="author-a-dlz65zagurz85zyichuz86zhl i"><i>todos para crear soluciones sostenibles decentralizadas desde recursos recuperados y organicos. Buscamos maneras de organizar el trabajo, la economía, y la manera de decidir, en una manera justa y socialmente sostenible. Y buscamos maneras de usar el oceano con sentido y de manera constructiva, como parte de una sociedad futura sostenible</i></span><span class="author-a-dlz65zagurz85zyichuz86zhl">.” </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Como dijeron los Yes Men que habían hecho un pequeño clip sobre el proyecto</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> </span><span class="author-a-dlz65zagurz85zyichuz86zhl">(</span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="https://www.youtube.com/watch?v=weqVlgAahqc">https://www.youtube.com/watch?v=weqVlgAahqc</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ), esta iniciativa tiene un carácter postapocaliptico que sirve para mostrar como uno podría imaginarse una ciudad de un futuro distopico pero probable, flotando sobre los mares y hecho de la misma basura que </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">el sistema</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> produc</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">e</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> en esta era capitalista. Con una nave que sirve de espacio creativo, situado estratégicamente muy cerca de un centro de reciclaje, los dinamizadores habían conseguido obtener permisos y entender la via legal para acceder a los materiales reciclados que necesitaban para construir estos barcos. La propuesta, junto a </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">F</span><span class="author-a-dlz65zagurz85zyichuz86zhl">oodsharing Copenhagen(</span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://foodsharingcopenhagen.weebly.com/">http://foodsharingcopenhagen.weebly.com/</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ) que también nació de estas dinámicas, lleva a que haya un espacio de trabajo y de comida, hacia espacios autoconstruidos con una creatividad estética y temática de reciclaje marinero muy particular.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl image image_http://flydendeby.org/sites/default/files/styles/scale800x500/public/images/fly%20colored%20katie_1.jpg url"><span style="display: block;"><img src="http://flydendeby.org/sites/default/files/styles/scale800x500/public/images/fly%20colored%20katie_1.jpg" style="max-width: 100%;" /></span><a href="http://flydendeby.org/sites/default/files/styles/scale800x500/public/images/fly%20colored%20katie_1.jpg?itok=BJUCD7CO">http://flydendeby.org/sites/default/files/styles/scale800x500/public/images/fly%20colored%20katie_1.jpg</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://flydendeby.org/sites/default/files/styles/scale800x500/public/images/fly%20colored%20katie_1.jpg?itok=BJUCD7CO">?itok=BJUCD7CO</a></span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Los grupos foodsharing en general han tomado pié en el norte y centro de Europa, a diferencia que en Catalunya donde las redes de reciclaje y el reciclaje callejero de varios grupos informales o autónomos siguen siendo la manera mas conocida de obtener y compartir la comida que normalmente se tira. Los participantes gestionan acuerdos con negocios o restaurantes para recoger periódicamente comida al final del día, navegando situaciones legales que por ejemplo en Dinamarca dicen que la comida ya no es comida una vez que está en un contenedor de basura. Los puntos de reciclaje luego suelen estar en un mapa para formar rutas desde donde se organizan los participantes para llevar estos productos a un lugar donde la gente pueda pasar a recoger lo que se puede repartir. Las participantes recicladoras reciben a cambio de su trabajo una cesta para llevar a casa en base a todo lo que se haya recogido, y normalmente se hace una comida o varias comidas para consumir en el lugar mismo. Esto, mas la presentación de una nueva aplicación android para <a href="https://play.google.com/store/apps/details?id=de.lebensmittelretten.app">compartir comida</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">, me dió mucha inspiración para el reciclaje urbano de comida normalmente desperdiciada en Barcelona, donde también hay un grupo de <a href="https://www.facebook.com/groups/248505782022191/">Food Sharing Barça</a> </span><span class="author-a-dlz65zagurz85zyichuz86zhl">y asociaciones como la <a href="https://www.facebook.com/paaliments/">PAA</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> y los <a href="https://www.espigoladors.cat/">espigoladors</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">. Junto a iniciativas como los grupos de consumo, distribudoras como la <a href="https://cac.cooperativa.cat/">CAC</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">, el <a href="https://market.fair.coop/">Fairmarket con sus compras colectivas</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> y las <a href="https://ecoxarxes.cat/">ecoxarxas</a>, creo que se llega a una alimentación muy comunitaria, social, ética y completa.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Luego fue la presentación de Rethink Activism ( </span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="http://rethinkactivism.org/">http://rethinkactivism.org/</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ) un grupo que en mi opinión va mucho mas allá que otros grupos que se quedan parados con la pelea entre una retorica de protesta contra una retorica de autogestión pura, sin unión entre los dos lados para que se pueda avanzar. Desde varias organizaciones y instituciones, se les refiere la gente que tiene ganas de hacer cosas para mejorar su entorno de alguna manera. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Los principios de base de este grupo era que cualquiera podía acercarse con una propuesta de iniciativa, no de proyecto – que ven como algo limitado en el tiempo y sujeto a dinámicas individuales de sus participantes – pero de iniciativa entendida como algo que continúa en el tiempo y se puede desarrollar en diferentes maneras según la iniciativa de sus participantes. Un ejemplo era la de un refugiado s</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">í</span><span class="author-a-dlz65zagurz85zyichuz86zhl">rio que producía videos que enseñaban a su pequeña hija en Siria sobre la vida en Dinamarca para que ella pudiera comenzar a entender la cultura de este lugar antes de unirse con el resto de su familia y hacer el viaje a Aarhus. Otros ejemplos fueron una cocina al aire libre, de comida de reciclaje, y un proyecto de skate para mujeres. Todas ideas y iniciativas muy simples, apol</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">í</span><span class="author-a-dlz65zagurz85zyichuz86zhl">ticas, y basadas en princ</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">í</span><span class="author-a-dlz65zagurz85zyichuz86zhl">pios claros. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Por ejemplo, en vez del concepto una vez punk y ahora un poco individualista estilo IKEA del DIY o “Do it yourself” o Hazlo tu mismo - la traducción mas frecuente de la palabra “Autogestión” en los países anglosajones, se habla de manera mas reciente en el mundo de lo común, de la economía colaborativa o sharing, de DIWO o Do It With Others: en vez de hacerlo solo, hazlo con los demás. Aquí la palabra clave es “con”: Hacerlo con otros, no para otros – o</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"> </span><span class="author-a-dlz65zagurz85zyichuz86zhl">sea no crear mas asistencialismo que reproduce jerarquías del benefactor bueno y el necesitado inútil</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> pero participar desde el mismo nivel que los demás. Otro principio clave era la que pedía a los participantes pensar en iniciativas que no requieran permiso ni dinero para poder empezar. Re-think Activism hacen un <a href="http://www.aarhus2017.dk/en/programme/festivals-and-happenings/rethink-activism/">encuentro en Septiembre del 2017</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> y sus miembros visitarán Barcelona dentro de poco. Espero que se pueda establecer un enlace muy potente con este grupo que creo que aporta mucho al entorno activista en Aarhus y podría hacerlo también aquí en Catalunya.</span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Otras presentaciones fueron la de la ex-fabrica de cerámica de <a href="https://makvaerket.wordpress.com/about/">Makvärket</a>, a las afueras de Copenhague</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito"></span><span class="author-a-dlz65zagurz85zyichuz86zhl"></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> - un proyecto </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">comunitario,</span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ecológico y social muy grande (Aquí se ve cuanto: </span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="https://www.youtube.com/watch?v=GHVIcPwU7T0">https://www.youtube.com/watch?v=GHVIcPwU7T0</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> ) y que también desde la documentación y folletos que trajeron (pero mejor ir de persona para averiguarlo), muy bien organizado y activo. Por la tarde tuvimos la presentación de SqEK - un colectivo que escribe sobre la okupación en </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">E</span><span class="author-a-dlz65zagurz85zyichuz86zhl">uropa, que vino a Barcelona hace un año para su encuentro </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">anual</span><span class="author-a-dlz65zagurz85zyichuz86zhl">, y que entonces traían muchos buenos recuerdos de espacios de Barcelona como <a href="https://canmasdeu.org/">Can Masdeu</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="https://canmasdeu.org/"></a></span><span class="author-a-dlz65zagurz85zyichuz86zhl"> y que ha hecho mucha investigación sobre la migración y la okupación. El resultado de sus investigaciones son varias publicaciones muy profundizadas, que son disponibles como PDFs creative commons en su web </span><span class="author-a-dlz65zagurz85zyichuz86zhl url"><a href="https://sqek.squat.net/">https://sqek.squat.net/</a></span><span class="author-a-dlz65zagurz85zyichuz86zhl">. Durante el encuentro Tina Stiegler, investigadora en migración, okupación y autonomía presentó varios libros producidos por este colectivo. </span></div>
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<span class="author-a-dlz65zagurz85zyichuz86zhl">Antes de </span><span class="author-a-emz74zhz79zz83zbz85z4kz69zz67zz79zliy">s</span><span class="author-a-dlz65zagurz85zyichuz86zhl">ometer nuestras orejas a los ruidos electrónicos del colectivo sonoro AMOK, acabamos con un plenario sobre la autonomía y la Europa. Cual será nuestro futuro? Sabemos que la unión hará mas posible un futuro positivo para la autonomía y el desarrollo y difusión de estas maneras de vivir y organizarnos. Al final el miedo de no entendernos quizá no era necesario. Como resultado de conocernos, haremos una lista de correo para seguir en contacto. Al volver supe que un miembro de </span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">F</span><span class="author-a-dlz65zagurz85zyichuz86zhl">air</span><span class="author-a-z69zz74zz76zz79zz72zoaz78z9z82zlavito">C</span><span class="author-a-dlz65zagurz85zyichuz86zhl">oop italia irá a vivir cerca de ahí y entonces se refuerza la posiblidad de que haya pronto un nodo Faircoop en Aarhus, como de un foodsharing y quizá cuantas otras iniciativas positivas en esta bella y tranquila ciudad. Y la okupacion? Aquí en Barcelona <a href="https://vimeo.com/193692170">parece que aún se intenta</a>. </span></div>
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<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-49447051957903152082016-08-02T15:52:00.001+01:002016-08-02T16:07:09.487+01:00Procomuns refugee fund talk<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid6">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"><i>This is a slightly extended write up of a lightning talk entitled "</i></span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"><i><span class="author-a-ghz87zz79zxkz87zikz122zz73zpz72zz74zf4">Creating a fair market and a fund for refugees" which </span>I gave at <a href="http://procomuns.net/session/xerrades-llampec/">procomuns.net</a></i> <i>in Barcelona, March 2016</i></span><br />
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<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">When a person arrives </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">in</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> a new place, seen from a </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">P2P</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> perspective of a node, a network of relationships an</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj u"><u>d</u></span><span class="author-a-jx1bnz86z22z77zgkz75z1hz67zi"> </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">connections to people and concepts so beautifully depicted in </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">the myth of I</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ndra's net. When people move around then, they are a mix of slowly fading and recombining connections to experience, knowledge, </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">and </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">culture, </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">plus their</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> long distance </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">relationships</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">. If not cultivated the</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">se connections to the past</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> fade, as new connections or knowledge are gained in the new setting.</span></div>
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<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">I am </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">A</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">le and I work at </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">F</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">air</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">C</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">oop</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">, wh</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ere we are working to create an alternative economic system that is more democratic, ecological and</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">.</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">.. fair! </span></div>
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<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="https://fair.coop/">https://fair.coop/</a></span></div>
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<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">I arrived in Europe as a child, a refugee of the Pinochet dictatorship, in 1974; we were some of the first to leave Chile and there was no official structure there to welcome us. Instead, <a href="http://www.morningstaronline.co.uk/a-cc5b-how%20scotland%20took%20in%20chile%E2%80%99s%20refugees">we were welcomed by an assortment of miner unions, academic friends and neighbours in Scotland</a>, where my parents were able to complete their studies in humanities which had so damned them in the eyes of the dictatorship, and then found work soon after. The solidarity we found there still overwhelms me sometimes.</span></div>
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<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid13">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Here is the Catalan Integral Cooperative's site: </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="http://cooperativa.cat/">http://cooperativa.cat/</a></span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> - </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">F</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">air</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">C</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">oop's origins lie there in a way: a regional cooperative and legal structures that allow for smaller cooperative groups to do their activities.</span></div>
<div class="primary-none" id="magicdomid14">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid15">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Early on when designing a more ethical counterpart to </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">B</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">itcoin and its PO</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">W</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> algorithm, we were discovered by the </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">P</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">2</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">P</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">F</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">oundation who have supported and written about us a lot: </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="http://p2pfoundation.net/Faircoin">http://p2pfoundation.net/Faircoin</a></span></div>
<div class="primary-none" id="magicdomid16">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid17">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">So I arrived as an exile to the UK. We were some of the first to leave and were helped by Roberto Kozak, who comes across as a very corageous figure with a kind of Schindler's list role, who was working for what later became the IOM - International Organisation on Migration. Kozak</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> recently died and <a href="http://radio.uchile.cl/2015/09/07/pesar-por-muerte-de-roberto-kozak-el-heroe-anonimo-que-salvo-miles-de-vidas-en-dictadura">was conferred an honorary Chilean citizenship</a>. His help consisted in a deal with the Chilean secret services and authorities. We would be allowed to seek the documentation needed in order to leave the country, in exchange for a stamp on our passports that said "sin retorno". No return. </span></div>
<div class="primary-none" id="magicdomid18">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid19">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">But a little while later, many more refugees began arriving to the uk. The government began to find its own solutions, asking for documentation, putting people in hotels(thankfully this is long before Tony Blair decided to poodle Bush's militarisation push and start using prisons and private security corporations), and generally finding centralised solutions to the "problem", and later on, they even denied us the right to work. Luckily, by then we had </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">E</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">uropean citizenship and managed to avoid the problems that today's refugees now face. Even organisations like the IOM are now puppets of the shock doctrine which has now spread across the world where it can be found today in the EU.</span></div>
<div class="primary-none" id="magicdomid20">
<br /></div>
<div class="ace-line primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid92">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">When the </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">S</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">panish civil war happened, Pablo </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">N</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">eruda, </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">C</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">hilean poet and diplomat, managed to secure a boat that carried civil war refugees to chilean ports along the atlantic sea, stopping first at my father's home town of Arica, where people waited to cheer and take them in</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">;</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> and this was repeated at each port further south, despite the ongoing crisis that was hitting their exports at the time. They contributed in hundreds of ways and there's</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a"> </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">a strong cooperativist current in Valparaiso now recognised as</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a"> coming </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">directly from that input. They even say the man who inspired president Allende to pursue a political career was an spanish ex-civil war refugee of anarchist persuasion. </span></div>
<div class="primary-none" id="magicdomid24">
<br /></div>
<div class="ace-line primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid93">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Similarly in </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">P</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">alestine, during the </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">A</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">rmenian genocide, an entire neighbourhood was once cleared voluntarily to make way for incoming refugees. </span></div>
<div class="ace-line primary-none" id="magicdomid95">
<br /></div>
<div class="ace-line primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid94">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Both these acts came from solidarity but also because they valued the actual capabilities offered by these people: artisans, workers, thinkers, people who through their pain had also gained wisdom and strength. </span></div>
<div class="primary-none" id="magicdomid26">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid27">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">We are not victims and “refugee” doesn't mean we are inept people who need to be taught</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">,</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> (actually the entire refugee convention was </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">explained</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> outwardly as a humanitarian issue, but internally it was </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">accepted that it w</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">as to be able to get intelligent people from across post war borders and across the growing</span><span class="author-a-rqz67zwz75zxz73zz85zrz76zlz78zz78znft"> cold war</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> divides between east and west). </span></div>
<div class="primary-none" id="magicdomid28">
<br /></div>
<div class="ace-line primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid96">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Like in the feminist talk at <a href="http://procomuns.net/">procomuns.net</a> (just before my lightning talk) this is also a clear example of an area of the commons that isn't </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">being</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> valued: the long distance connections we all might carry with our places of birth or origin, or where we have some kind of connection or have passed through somehow. I once interviewed some </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">A</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">zerbaijani failed asylum seekers who were in Section 4 status under the </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">U</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">nited </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">K</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ingdom immigration act - they were destined for deportation, but as </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">C</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">hristians, the EU kept them from being returned to a place where they were now deemed unsafe due to EU human rights law. The couple were confined to their house, and the only currency they had access to was government vouchers allowing them to buy at places like </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">M</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">c</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">D</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">onalds or </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">P</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ret a </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">P</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">orter, and the husband said he felt like all h</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">is</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> knowledge and connections, all his culture and language was slowly melting away. I asked - what, if anything gives you hope or happiness..</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">.</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">a</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">nd they both smiled and pointed to the tomatoes they were growing out in the garden. (</span><span class="author-a-rqz67zwz75zxz73zz85zrz76zlz78zz78znft"> </span><span class="author-a-rqz67zwz75zxz73zz85zrz76zlz78zz78znft url"><a href="https://archive.org/details/Section4_201603">https://archive.org/details/Section4_201603</a></span><span class="author-a-rqz67zwz75zxz73zz85zrz76zlz78zz78znft"> 9-13m in</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">)</span></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid31">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"><br /></span></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid31">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"><b>Enter FairCoop</b></span></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid32">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">So at </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">F</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">air</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">C</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">oop we asked ourselves</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">:</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">h</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ow do you find a way around these laws that in so many countries force people to not be able to make use of their intelligence, abilities, experience and contacts, especially at a time when so many more refugees are arriving</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">?</span></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid33">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="https://coopfunding.net/en/campaigns/refugees-fund-faircoop/">https://coopfunding.net/en/campaigns/refugees-fund-faircoop/</a></span></div>
<div class="primary-none" id="magicdomid34">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpB7h7QLLrZO9gQzgQTEDArQD_2-zxY0ogxQ5c4eGUaTKKwk45g56eEiqBlDfHeh59FLJo5Jng8ucjn1gGcGflpFqDzi91aXxXXEnLNixy6TtzpUp0bFTHnL6sjYZ2mxgULCc/s1600/800px-An_Aerial_View_of_the_Za%2527atri_Refugee_Camp.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="196" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpB7h7QLLrZO9gQzgQTEDArQD_2-zxY0ogxQ5c4eGUaTKKwk45g56eEiqBlDfHeh59FLJo5Jng8ucjn1gGcGflpFqDzi91aXxXXEnLNixy6TtzpUp0bFTHnL6sjYZ2mxgULCc/s320/800px-An_Aerial_View_of_the_Za%2527atri_Refugee_Camp.jpg" width="320" /></a></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid35">
</div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid35" style="text-align: center;">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">(a</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">e</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ri</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">a</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">l view of </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">Z</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ataari)</span></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid36">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Not all countries have this ban, but for example at </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">Z</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ataari refugee camp no-one is allowed to work, and it's a controversial subject to even mention this. It creates several black markets, and permanent precariety. </span></div>
<div class="ace-line primary-none" id="magicdomid97">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid45">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">So we tried to just sidestep it all: what if we don't use official currencies, or mainstream processes where most of the budget is typically spent on legal protection against the giants who keep the status quo going</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">?</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> What if we came up with our own ethical system and even our own definition of what a refugee is (make a chart showing all migrants, economic migrants, asylum seekers, then a tiny circle in the middle representing those with accepted refugee status). What if the people who normally get sued to bits for challenging the system didn't have any money to begin with?</span></div>
<div class="primary-none" id="magicdomid46">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid47">
<b><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Coopfunding</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="https://coopfunding.net/"></a></span></b></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid48">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">Social movements now have 2 novel ways to access funds: one is crowdfunding - but refugees don't tend to have access to bank accounts - another is through </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">'</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">alt currencies</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">'</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">: </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">w</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">e decide where we put our money and even how this money is organised. So we've started <a href="https://coopfunding.net/en/campaigns/refugees-fund-faircoop/">a fund for self organised, DIY refugee centred initiatives</a>, that allow us to create separate economies - beyond the black markets and grey areas where refugee economies usually exist, that we can shape as a common tool, rather than be shaped by market forces of mafias, people traffickers or state oppression. With Coopfunding anyone can start a campaign - we don't charge fees</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">,</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> it's aimed at the common good</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">,</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> and </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">is </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">cooperatively run. Now that our credit card payments go through </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">B</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">eta</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">B</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">ank, the </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">G</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">erman cooperative bank, you don't need a bank account in order to start a campaign there. </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a"></span></div>
<div class="primary-none" id="magicdomid51">
<br /></div>
<div class="primary-none" id="magicdomid51">
<b>A p2p ERP for cooperative work</b></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid61">
<span class="author-a-rqz67zwz75zxz73zz85zrz76zlz78zz78znft">One of the tools we are developing at FairCoop is the Open Collaboration Platform or <a href="https://github.com/FreedomCoop/valuenetwork" target="_blank">OCP</a>, a fork of the NRP used in Sensorica for peer to peer process management in creating sensors. Instead, our OCP is a system that lets you map your cooperative project and add it to an ecosystem of projects all using FairCoin. </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">We have been col</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">l</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">aborating on this with </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="http://mikorizal.org/">http://mikorizal.org/</a></span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">.</span></div>
<div class="primary-none" id="magicdomid63">
<br /></div>
<b>FairMarket</b><br />
<b></b><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">This brings us to FairMarket, which of course is the central marketplace for FairCoop members to buy and sell; in fact one does </span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">not </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">have to have had any dealings with FairCoop before to interact with the market; to buy it is sufficient only to have some Faircoins (which can be bought at </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="http://www.getfaircoin.net%29/">www.getfaircoin.net</a></span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">)and to sell one only has to apply for an account </span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj url"><a href="https://market.fair.coop/web/signup">https://market.fair.coop/web/signup</a></span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> and have a Faircoin wallet address in which to receive funds.</span><br />
<div class="primary-none" id="magicdomid66">
<br /></div>
<div class="primary-author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj" id="magicdomid67">
<span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj">These low barriers to entry, plus the fact that almost any good or service, including non-physical informational or downloadable goods, can be bought and sold using the platform, mean that people who are excluded by the current system, such as refugees, economic migrants or stateless people who are unable to open bank accounts (and thus unable to participate in online commerce) can, as long as they have a means of accessing the internet, start taking advantage of this worldwide platform to participat</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">e</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> in an alternative economy which could potentially be both a lifeline</span><span class="author-a-aiiz89zi0z80z3z73zz79zrid64a">,</span><span class="author-a-z88zcz84zz79zxxxmmz78ztdz77zz75znj"> and a way out of the trap in which the incumbent system has placed them.</span></div>
<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-29301516264207951152016-06-23T09:09:00.001+01:002016-07-28T09:39:32.635+01:00 Using social currencies to fund the energy transition<div class="" id="magicdomid65">
<span class="author-g-o0hvz122zg84rt3cyk32"><i>This post is a translation of a proposal by <a href="http://www.monedasocial.org/susana-martin-belmonte/" target="_blank">Susana Martín Belmonte</a> of which the original will soon be posted!</i> </span></div>
<div class="" id="magicdomid65">
</div>
<div class="" id="magicdomid65">
<span class="author-g-o0hvz122zg84rt3cyk32">On
July 13 2016, the city of Barcelona published a <a href="https://barcelonaencomu.cat/es/programa/navega/detall/promover-la-creacion-de-un-operador-energetico-verde-integral" target="_blank">government measure to create an energy operator in the city</a>. This operator aims to
accelerating the energy transition to renewable energy sources,
facilitating the citizen's energy self-consumption, and providing the
citizens with access to electricity generation business income, as well
as addressing economic justice goals, such as ending energy poverty.</span></div>
<div class="" id="magicdomid66">
<br /></div>
<div class="" id="magicdomid67">
<span class="author-g-o0hvz122zg84rt3cyk32">One
of this project's key points is financing new renewable energy
generators, and this is where the social currency that the city of
Barcelona is planning can play a very interesting role.</span></div>
<div class="" id="magicdomid68">
<br /></div>
<div class="" id="magicdomid69">
<span class="author-g-o0hvz122zg84rt3cyk32">I
drafted the proposal that comes next and I shared with the economy and
ecology groups, as well as the social currency group at Barcelona en
Comú. In addition, this can also be framed in the working group on
energy and climate change mentioned in the document.</span></div>
<div class="" id="magicdomid70">
<br /></div>
<div class="" id="magicdomid71">
<br /></div>
<div class="" id="magicdomid72">
<span class="author-g-6fvxaz122zhetmb60s52 b"><b>Offer advantageous conditions for investing in electrical generators to those </b></span><span class="author-g-o0hvz122zg84rt3cyk32 b"><b>citizens </b></span><span class="author-g-6fvxaz122zhetmb60s52 b"><b>who access the scheme</b></span></div>
<div class="" id="magicdomid73">
<br /></div>
<div class="" id="magicdomid74">
<span class="author-g-6fvxaz122zhetmb60s52">1. </span><span class="author-g-o0hvz122zg84rt3cyk32">The energy operator </span><span class="author-g-6fvxaz122zhetmb60s52"> would offer citizens t</span><span class="author-g-o0hvz122zg84rt3cyk32">o</span><span class="author-g-6fvxaz122zhetmb60s52"> exchange euros for social currency. The incentive</span><span class="author-g-o0hvz122zg84rt3cyk32">,</span><span class="author-g-6fvxaz122zhetmb60s52"> for example</span><span class="author-g-o0hvz122zg84rt3cyk32">,</span><span class="author-g-6fvxaz122zhetmb60s52"> can be obtaining joint ownership of the panel(for example 10%). In this way, a citizen can change 100€ a </span><span class="author-g-o0hvz122zg84rt3cyk32">m</span><span class="author-g-6fvxaz122zhetmb60s52">onth
for 100 units of social currency during 20 months for example (or for
the time needed in order to acquire a solar panel or associated
equipment)</span><span class="author-g-o0hvz122zg84rt3cyk32">.</span></div>
<div class="" id="magicdomid75">
<br /></div>
<div class="" id="magicdomid76">
<span class="author-g-6fvxaz122zhetmb60s52">2. The operator would use the euros collected (some or all) to buy and install </span><span class="author-g-o0hvz122zg84rt3cyk32">solar </span><span class="author-g-6fvxaz122zhetmb60s52">panels or </span><span class="author-g-o0hvz122zg84rt3cyk32">other renewable energy </span><span class="author-g-6fvxaz122zhetmb60s52">generators.</span></div>
<div class="" id="magicdomid77">
<br /></div>
<div class="" id="magicdomid78">
<span class="author-g-6fvxaz122zhetmb60s52">3. People </span><span class="author-g-o0hvz122zg84rt3cyk32">would </span><span class="author-g-6fvxaz122zhetmb60s52">use</span><span class="author-g-o0hvz122zg84rt3cyk32"> the</span><span class="author-g-6fvxaz122zhetmb60s52"> social currency to pay for:</span></div>
<div class="" id="magicdomid79">
<ul class="list-bullet1">
<li><span class="author-g-6fvxaz122zhetmb60s52">Goods and services from the companies participating in the scheme (local commerce, etc).</span></li>
</ul>
</div>
<div class="" id="magicdomid80">
<ul class="list-bullet1">
<li><span class="author-g-6fvxaz122zhetmb60s52">The energy bill(in part): The operator accepts a percentage of the electricity bill in social currency</span><span class="author-g-o0hvz122zg84rt3cyk32"> </span><span class="author-g-6fvxaz122zhetmb60s52">(this percentage should be compatible with the </span><span class="author-g-o0hvz122zg84rt3cyk32">operator's cash flow needs, and it</span><span class="author-g-6fvxaz122zhetmb60s52"> can be increased </span><span class="author-g-o0hvz122zg84rt3cyk32">overtime</span><span class="author-g-6fvxaz122zhetmb60s52">).</span></li>
</ul>
</div>
<div class="" id="magicdomid81">
<br /></div>
<div class="" id="magicdomid82">
</div>
<div class="" id="magicdomid83">
<span class="author-g-o0hvz122zg84rt3cyk32 b"><b>The system</b></span><span class="author-g-6fvxaz122zhetmb60s52 b"><b>:</b></span></div>
<div class="" id="magicdomid84">
<br /></div>
<div class="" id="magicdomid85">
<span class="author-g-o0hvz122zg84rt3cyk32">The system can be a</span><span class="author-g-6fvxaz122zhetmb60s52"> mutual credit system</span><span class="author-g-o0hvz122zg84rt3cyk32">,</span><span class="author-g-6fvxaz122zhetmb60s52"> </span><span class="author-g-o0hvz122zg84rt3cyk32">in which</span><span class="author-g-6fvxaz122zhetmb60s52"> other companies and local businesses </span><span class="author-g-o0hvz122zg84rt3cyk32">can</span><span class="author-g-6fvxaz122zhetmb60s52">
participate. Those who sign up for electricity provision from the
operator will have an additional incentive as they can then use social
currency to pay for their electricity bill. It would therefore be a
currency backed by </span><span class="author-g-o0hvz122zg84rt3cyk32">gree</span><span class="author-g-6fvxaz122zhetmb60s52">n energy</span><span class="author-g-o0hvz122zg84rt3cyk32"> </span><span class="author-g-6fvxaz122zhetmb60s52">(at least in part: </span><span class="author-g-o0hvz122zg84rt3cyk32">the currency</span><span class="author-g-6fvxaz122zhetmb60s52"> could have other types of backing too). </span><span class="author-g-o0hvz122zg84rt3cyk32">T</span><span class="author-g-6fvxaz122zhetmb60s52">h</span><span class="author-g-o0hvz122zg84rt3cyk32">e</span><span class="author-g-6fvxaz122zhetmb60s52"> energy</span><span class="author-g-o0hvz122zg84rt3cyk32"> operator</span><span class="author-g-6fvxaz122zhetmb60s52"> is aimed mostly </span><span class="author-g-o0hvz122zg84rt3cyk32">to household</span><span class="author-g-6fvxaz122zhetmb60s52"> customers</span><span class="author-g-o0hvz122zg84rt3cyk32">, but h</span><span class="author-g-6fvxaz122zhetmb60s52">ere I assume </span><span class="author-g-o0hvz122zg84rt3cyk32">that </span><span class="author-g-6fvxaz122zhetmb60s52">some SMEs could become customers of the energy operator </span><span class="author-g-o0hvz122zg84rt3cyk32">too</span><span class="author-g-6fvxaz122zhetmb60s52">.</span></div>
<div class="" id="magicdomid86">
<br /></div>
<div class="" id="magicdomid87">
<br /></div>
<div class="" id="magicdomid88">
<span class="author-g-6fvxaz122zhetmb60s52 b"><b>Potential Advantages</b></span></div>
<div class="" id="magicdomid89">
<br /></div>
<div class="" id="magicdomid90">
<span class="author-g-6fvxaz122zhetmb60s52">1. Financing: An interesting amount of capital could be raised to accelerate an energy transition. Basically, t</span><span class="author-g-o0hvz122zg84rt3cyk32">he project aims to</span><span class="author-g-6fvxaz122zhetmb60s52"> substitut</span><span class="author-g-o0hvz122zg84rt3cyk32">e</span><span class="author-g-6fvxaz122zhetmb60s52"> euros for social currency </span><span class="author-g-o0hvz122zg84rt3cyk32">for the purpose of</span><span class="author-g-6fvxaz122zhetmb60s52"> </span><span class="author-g-o0hvz122zg84rt3cyk32"> goods and services consumption</span><span class="author-g-6fvxaz122zhetmb60s52">, and </span><span class="author-g-o0hvz122zg84rt3cyk32">use </span><span class="author-g-6fvxaz122zhetmb60s52">the euros to invest in clean energy generation</span><span class="author-g-o0hvz122zg84rt3cyk32"> instead</span><span class="author-g-6fvxaz122zhetmb60s52">.</span></div>
<div class="" id="magicdomid91">
<br /></div>
<div class="" id="magicdomid92">
<span class="author-g-6fvxaz122zhetmb60s52">2.
Promoting a local economy connected to the world of energy: citizens,
even with a low income, can access and take part in investing in clean
energy and its benefits</span><span class="author-g-o0hvz122zg84rt3cyk32"> </span><span class="author-g-6fvxaz122zhetmb60s52">(both
private and common) via joint ownership, without the need to save,
based only on exchanging money and substituting global consum</span><span class="author-g-o0hvz122zg84rt3cyk32">tion</span><span class="author-g-6fvxaz122zhetmb60s52"> habits</span><span class="author-g-o0hvz122zg84rt3cyk32"> for local ones</span><span class="author-g-6fvxaz122zhetmb60s52">.</span></div>
<div class="" id="magicdomid93">
<br /></div>
<div class="" id="magicdomid94">
<span class="author-g-6fvxaz122zhetmb60s52">3. Reducing energy demand: Social currency incentivates local </span><span class="author-g-o0hvz122zg84rt3cyk32">consumption</span><span class="author-g-6fvxaz122zhetmb60s52">, reduces the supply chain (in KMs) and therefore re</span><span class="author-g-o0hvz122zg84rt3cyk32">duces carbon</span><span class="author-g-6fvxaz122zhetmb60s52"> footprint. This</span><span class="author-g-o0hvz122zg84rt3cyk32"> complements</span><span class="author-g-6fvxaz122zhetmb60s52"> the energy operator's strategy</span><span class="author-g-o0hvz122zg84rt3cyk32"> by </span><span class="author-g-6fvxaz122zhetmb60s52">reduc</span><span class="author-g-o0hvz122zg84rt3cyk32">ing the city's</span><span class="author-g-6fvxaz122zhetmb60s52"> energy demand</span><span class="author-g-o0hvz122zg84rt3cyk32">, because </span><span class="author-g-6fvxaz122zhetmb60s52">if
you consume a product produced within a radius of 100km you use up less
energy than if you consume a product created at a distance of 1000km.</span></div>
<div class="" id="magicdomid95">
<br /></div>
<div class="" id="magicdomid96">
<span class="author-g-6fvxaz122zhetmb60s52">4. </span><span class="author-g-o0hvz122zg84rt3cyk32">L</span><span class="author-g-6fvxaz122zhetmb60s52">ocal econom</span><span class="author-g-o0hvz122zg84rt3cyk32">y is boosted</span><span class="author-g-6fvxaz122zhetmb60s52">. Incentives can be offered so that</span><span class="author-g-o0hvz122zg84rt3cyk32"> </span><span class="author-g-6fvxaz122zhetmb60s52">the operator also pays citizens in for the spaces to place </span><span class="author-g-o0hvz122zg84rt3cyk32">the</span><span class="author-g-6fvxaz122zhetmb60s52"> panels</span><span class="author-g-o0hvz122zg84rt3cyk32">, and for the panel's returns (when the citizen is co-owner), in social currency </span><span class="author-g-6fvxaz122zhetmb60s52">instead of euros</span><span class="author-g-o0hvz122zg84rt3cyk32">. This</span><span class="author-g-6fvxaz122zhetmb60s52"> would incre</span><span class="author-g-o0hvz122zg84rt3cyk32">ase</span><span class="author-g-6fvxaz122zhetmb60s52"> the local multiplier effect of th</span><span class="author-g-o0hvz122zg84rt3cyk32">is</span><span class="author-g-6fvxaz122zhetmb60s52"> extra </span><span class="author-g-o0hvz122zg84rt3cyk32">income</span><span class="author-g-6fvxaz122zhetmb60s52">, so it improves local employment</span><span class="author-g-o0hvz122zg84rt3cyk32"> and economic activity</span><span class="author-g-6fvxaz122zhetmb60s52">.</span></div>
<div class="" id="magicdomid97">
<br /></div>
<div class="" id="magicdomid98">
<span class="author-g-6fvxaz122zhetmb60s52">There are many other additional possibilities, but here is the outline of the basic scheme:</span></div>
<div class="" id="magicdomid99">
<br /></div>
<div class="" id="magicdomid100">
<span class="author-g-6fvxaz122zhetmb60s52"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPh1SZ7GKvXPkvdxRyahnaROALraM8BWQwNB58Pqy2g5qZNyjTOXy8Jacbx6cJuQkBkcgxrnVzVMFc4MFrbBt16eiBdrYKNsKy187GE5nIxbuo7SzADBQaeW1pjRNa6iVhWa4/s1600/Esquema+operador+energ%25C3%25A9tico+con+moneda+social.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="474" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPh1SZ7GKvXPkvdxRyahnaROALraM8BWQwNB58Pqy2g5qZNyjTOXy8Jacbx6cJuQkBkcgxrnVzVMFc4MFrbBt16eiBdrYKNsKy187GE5nIxbuo7SzADBQaeW1pjRNa6iVhWa4/s640/Esquema+operador+energ%25C3%25A9tico+con+moneda+social.png" width="640" /></a></div>
<div class="" id="magicdomid101">
<br /></div>
<div class="" id="magicdomid102">
<br /></div>
<div class="" id="magicdomid103">
<span class="author-g-o0hvz122zg84rt3cyk32 b"><b>Precedents</b></span></div>
<div class="" id="magicdomid104">
<br /></div>
<div class="" id="magicdomid105">
<span class="author-g-o0hvz122zg84rt3cyk32">- Money Market and Climate Change: Theoretical Proposal by Shann Turnbull (2009) </span><span class="author-g-o0hvz122zg84rt3cyk32 url"><a href="http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1304083">http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1304083</a></span></div>
<div class="" id="magicdomid106">
<br /></div>
<div class="" id="magicdomid107">
<span class="author-g-o0hvz122zg84rt3cyk32">-
Ecoxarxa of Manresa (a bona hora) is a mutual credit system created in
2011. Participants can also buy social currency with euros. These euros
are used, among other things, to purchase solar panels. The Ecoxarxa
participants can use the energy generated by these solar panels and pay
for it in social currency. </span><span class="author-g-o0hvz122zg84rt3cyk32 url"><a href="https://abonahora.wordpress.com/">https://abonahora.wordpress.com/</a></span></div>
<div class="" id="magicdomid108">
<br /></div>
<div class="" id="magicdomid109">
<span class="author-g-o0hvz122zg84rt3cyk32">-
Solarcoin: cryptocurrency (based currency block chain technology)
created in 2014 to finance the installation of renewable energy
generators. The market price can be followed here: </span><span class="author-g-o0hvz122zg84rt3cyk32 url"><a href="https://coinmarketcap.com/currencies/solarcoin/">https://coinmarketcap.com/currencies/solarcoin/</a></span></div>
<div class="" id="magicdomid110">
<br /></div>
<div class="" id="magicdomid111">
<span class="author-g-o0hvz122zg84rt3cyk32">---------------</span></div>
<div class="" id="magicdomid112">
<br /></div>
<div class="" id="magicdomid113">
<i><span class="author-g-o0hvz122zg84rt3cyk32">Author: Susana Martín Belmonte</span></i></div>
<div class="" id="magicdomid114">
<i><span class="author-g-o0hvz122zg84rt3cyk32">Translated: Alejandro Fernández and Susana Martín Belmonte</span></i></div>
<div class="" id="magicdomid115">
<i><span class="author-g-o0hvz122zg84rt3cyk32">Date: 25-07-2016</span></i></div>
<div class="" id="magicdomid116">
<i><span class="author-g-o0hvz122zg84rt3cyk32">Creative Commons Licence: 3.0. (Share alike)</span></i></div>
<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-29336902021580681692016-06-23T09:09:00.000+01:002016-06-23T12:52:02.626+01:00OSCEdays Barcelona: Buscando una economía social, transformadora y libre...<div class="" id="magicdomid2">
<i><span class="author-g-6fvxaz122zhetmb60s52">Las siguientes son las primeras conclusiones que he sacado de mi participación en las jornadas globales y abiertas a la participación de distintas ciudades del mundo, <a href="http://oscedays.org/" target="_blank">OSCEdays</a>:</span></i><br />
</div>
<div class="" id="magicdomid2">
</div>
<div class="" id="magicdomid2">
<span class="author-g-6fvxaz122zhetmb60s52">Creado
por la deportista Ellen MacArthur, el concepto de Circular Economy es
una perspectiva ecologista que facilita un cambio masivo en los procesos
industriales mundiales. El concepto sirve para ir a grandes empresas y
convencerles o poco a poco exigirles a cambiar o por lo menos a ayudar a
quienes lo hacen, cediendo espacios o recursos para las jornadas OSCE
en otras partes del mundo por ejemplo. Mucho del contenido internacional de estas jornadas se centra en desarrollar "<a href="http://community.oscedays.org/t/what-is-a-challenge-an-introduction/127" target="_blank">Challenges</a>" o retos, de diseño, construcción y prototipado de soluciones grandes y pequeñas que transforman <a href="http://community.oscedays.org/t/challenge-open-micro-methanization/42" target="_blank">deshechos organicos en gas fertilizante</a>, <a href="http://community.oscedays.org/t/mifactori-transforming-street-waste-into-circular-building-bricks-for-living-rooms/4342" target="_blank">convierten deshechos urbanos en ladrillos</a>, o crean <a href="http://community.oscedays.org/t/challenge-nutrient-recycling-toilet-workshop/61" target="_blank">baños públicos que reciclan nutrientes como fosfatos</a>. </span></div>
<div class="" id="magicdomid3">
<br /></div>
<div class="" id="magicdomid4">
<span class="author-g-6fvxaz122zhetmb60s52">Obviamente
en Barcelona se puede ir mas lejos que en las partes del mundo donde
las jornadas son financiadas por grandes entidades y se desarrollan en
sus espacios. Al ser una ciudad diferente, en crisis, pero en lucha,
creativa, <a href="http://oscedays.org/barcelona-2016" target="_blank">OSCEdays Barcelona</a> han crecido desde la base, entre pequeños
grupos afines a estos conceptos, y ayudados por la omnipresencia de
proyectos sociales y espacios abiertos, de trabajo o de encuentro y
herramientas vivas como los distintos huertos o proyectos sociales o
ambientales alrededor nuestro. De la misma manera, OSCEdays Barcelona ha
sido mucho mas claro en su planteamiento discutiendo temas muy vivos en
lo que si es una comunidad que sin este enfoque y estas jornadas quizá
no hubiera tenido tan buena oportunidad de conocerse y definirse. </span></div>
<div class="" id="magicdomid5">
<br /></div>
<div class="" id="magicdomid6">
<span class="author-g-6fvxaz122zhetmb60s52">Contrariamente
a dinámicas abiertamente anti-capitalistas como el Decreixement o la
Permacultura que ya van mucho mas encaminados hacia procesos abiertos y
positivas para el entorno, la Circular Economy no intenta llegar a estos
"extremos". Los ecologistas de toda la vida plantean ya el cambio total
a una escucha y cuidado del entorno, desde una forma de producir
extractora y industrial, que trata la tierra como una piedra muerta, y
que depende del quemar combustible fósil y de sistemas económicos que
necesitan el crecimiento infinito de estos procesos destructivos. </span></div>
<div class="" id="magicdomid7">
<br /></div>
<div class="" id="magicdomid8">
<span class="author-g-6fvxaz122zhetmb60s52">Pero
por otro lado, las pequeñas iniciativas ecológicas que buscan vivir al
margen de estos sistemas, no consiguen llevar con ellas tantos
adherentes como estas grandes empresas con miles de trabajadores y las
enormes masas de espectadores de sus oficinas de relaciones públicas y
ética corporativa. Si solo una de ellas cambiara su perspectiva, podría
darse un cambio enorme en la sociedad. En este sentido el concepto de
Circular Economy funciona de manera similar al Open Source: es un
término que se sobrepone a otros términos que comenzaban a tomar forma,
introducido para ablandar los grandes comercios y empresas, en la
esperanza de así dar grandes pasos desde estas mismas empresas, a veces
las mas tóxicas, como se puede ver en <a href="https://www.ellenmacarthurfoundation.org/" target="_blank">la web de la fundación Ellen Mac Arthur</a></span><span class="author-g-6fvxaz122zhetmb60s52">. </span></div>
<div class="" id="magicdomid9">
<br /></div>
<div class="" id="magicdomid10">
<span class="author-g-6fvxaz122zhetmb60s52">Pero
estas dinámicas mas hacia los margenes también se habían visto en el
mundo del software libre y abierto: el término Free Software había sido
propuesto por Richard Stallman con sus herramientas abiertas GNU ya en
los años 80. Luego estas se unieron al trabajo de Linus Torvalds en
crear un Kernel</span><span class="author-g-as56goguxbuyo068"> </span><span class="author-g-6fvxaz122zhetmb60s52">(la
parte mas central, o "nuez" de muchos sistemas operativos) para así
producir en su conjunto el primer sistema operativo abierto y libre.
Pero esta definición "Free", de Libre, del movimiento de Stallman que en
inglés <a href="https://en.wikipedia.org/wiki/Gratis_versus_libre" target="_blank">se entiende mas como</a> "gratis", no iba a ser aceptada fácilmente
por las grandes empresas que necesitaban remunerarse de su software o
servicios. Fue así que otro gran personaje hacker de los 90, Eric S
Raymond, junto con la <a href="https://opensource.org/history" target="_blank">OSI</a> comenzaron a utilizar y difundir el término
Open Source, popularizado por su manifiesto "<a href="http://www.catb.org/~esr/writings/cathedral-bazaar/" target="_blank">The cathedral and the bazaar</a>" y por el hecho de que la mayoría del software para servidores
web o servicios internet ya era hecho bajo algún tipo de licencia libre.
Este término si que tomó fuerza hasta que todas las grandes empresas
llegaron a pasar al apoyo del sistema de desarrollo Open Source</span><span class="author-g-as56goguxbuyo068"> </span><span class="author-g-6fvxaz122zhetmb60s52">(la mas reciente siendo Microsoft). Sin embargo <a href="https://www.gnu.org/philosophy/free-sw.en.html" target="_blank">esta definición pierde varias libertades</a></span><span class="author-g-as56goguxbuyo068"> </span><span class="author-g-6fvxaz122zhetmb60s52">que aún siguen estando en el movimiento Free Software y su licencia GNU. El
debate aún sigue en los círculos de los programadores, tanto que es
común el denominativo FLOSS - Free and Libre Open Source Software - para
que no se peleen demasiado. Es interesante que un sistema de desarrollo
abierto haya dado otra definición de libertad a la idioma inglesa con
el uso de "Libre" para denotar el derecho, no la falta de necesidad de
pago. </span></div>
<div class="" id="magicdomid11">
<br /></div>
<div class="" id="magicdomid12">
<span class="author-g-6fvxaz122zhetmb60s52">Hoy,
el problema de la libertad o apertura ha migrado desde el software a la
ciudad, el campo y la vida real, y es una apertura y libertad física, y
es a que ver con los recursos y herramientas que tenemos alrededor
nuestro, ya sea en lo que creamos entre personas, como en nuestro
entorno natural. Quizá solo la unión entre los proyectos y consciencias
mas radicales y experimentales y las dinámicas que ya toman pié en la
gente normal de cada barrio puede junto defender y hacer crecer estos
cambios. Es un buen momento para unir estas temáticas, seguir
trabajándolas en sus nichos naturales y en la experimentación mas
radical, o trabajando hacia grandes cambios en ámbitos mas populares y
masivos(a cada quien su lucha), y expresar sobretodo, la ecología
interna de la identidad local y carácter de lo que significa apertura,
libertad y ecología sin deshechos aquí mismo en Barcelona. </span></div>
<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-45080881412730979612016-02-28T14:30:00.003+00:002016-02-28T14:30:49.787+00:00The socially constructed pheroverseImagine an interface much like the Construct in the film The Matrix - where you can run your own local simulator for practice or training (not necessarily fighting agents) from your biblically named hovercraft or whatever your vessel may be at that point in life.<br />
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So in it you can put all the actors, scenes and situations - as some describe in the experience of lucid dreaming, and put ourselves in them and experience them, or test out scenarios for what you will be doing in your work, or create imaginary environments and buy or create your own 3d spaces where these things take place, maybe sometimes inviting others to join in. Mostly though, it's just an extended interface with respect to today's touchscreens, mice and keyboards, for everyday use. Simulating is then freed from the domain of the dream so that we can imagine situations and train towards them. This was the intent of the Israeli army when they created the first army simulation that led to the first first person shooter.<br />
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But then let's go a step furthur: imagine you can also connect your simulation somehow to a main "matrix" of everyone else's interconnected simulators, each one similar to your own. This is what many posit as a future, with respect to the internet as one of many potential networks.<br />
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That's the end of the analogy with the film The Matrix: no robot dominion to hack into, depending on how you look at it. Just people, groups and communities connecting their 3d worlds between them, in the same way researchers once linked their HTML based documents via anchor tags to form the world wide web. So this time we join simulations into grids and grids into hypergrids to form a meta world that is the synergy of all of them.<br />
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<b>The Pheroverse</b><br />
This is what many <a href="https://en.wikipedia.org/wiki/Metaverse" target="_blank">metaverse</a> proponents argue is the future - where different 3d virtual realities might be interconnected the same way the world wide web was once envisioned - a simple standard allowing you to connect disparate platforms in ways people can readily access. Online financial platforms take this new paradigm into account very seriously - as with <a href="http://dev.gloebit.com/endpoints/#inventory" target="_blank">Gloebit</a> - which provides user avatars (identities), inventory (tradeable objects and creations), and a full currency, as well as providing backup storage and alongside accounting and tracking systems allowing a user to make money from different currencies coexisting across a grid of different simulations and game engines. I can see this concept migrate from gaming into buying and selling with apps like Wallapop where you are buyer and seller at once, or the ability to work under a pseudonym or company name in commercial social networking services. Now we also can carry, courtesy of crypto currencies, a central bank, minting press and even personal possessions (or the information and designs to re-create them) in pocket/worn devices and can use them in all these interfaces.<br />
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It's interesting to see this future in some new way, so that we can devise new words for the social and cultural context we are in today, and with that in mind, create a new way of seeing this, and its potential or use as tool or vehicle or simply means of communication. The novel Snowcrash showed a digital divide between the low resolution users of public terminals and private users. But it still had a client server interface, not a mesh of different dimensions and worlds, which is why I propose a new distinction: a p2p metaverse is where everyone emits 3d data as they perceive it: everyone can create, process, and convert, not only consume the data as we did in the age of the TV and one way mass media or as we still do now with short form video and film. So with the "Carrier" or "Bearer" meaning of the word <i>phero</i> I think we should be credited for being both broadcasters and receivers and thus able to perceive or share our view of the world in a unique mix of these inputs and outputs.<br />
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For most people 20 years ago, personal diaries, photos, and pretty much any self made creation would stay amongst your closest circles. We were unable to share them, whereas today this presence can be accomplished with social media accounts and mobile devices. The ability to share has led us to confront the idea that it wasn't just about the sharing but also about the way we live, the way we share and with what intermediaries. Airbnb is giving way to Gnubnb. With currencies failing across the world, and desperate situations arising through misuse of the money system, and unjust arrangements that stem from these now useless ideals about the world, I believe we need a new definition of VR and 3d experiences that can more accurately reflect today's interfaces and potential and experimental uses of them, which might soon become mainstream. This is why I propose the term Pheroverse for p2p metaverses, as a way to question what a physical life connected to a 3d virtual reality experience can mean in a way that makes sense to today's most networked people. Instead of all the brilliant data and information inside a phone accessible via thumbs, all this will be freed with new displays, projection, graphical, and multimedia or haptic interfaces, freed from the devices and inhabiting a mixed world of physical and virtual.<br />
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In 2016, with the rise of various competing VR platforms, and a large increase in their use - in gaming, but also as proposals from mainstream figures for various large platforms, in many areas, and as a kind of meta-effect of this, streamers - who stream their daily online gaming can now become the actors and protagonists in the media they follow, usually written as open worlds with set triggers and scene based programming and in turn these actors who play actors, can be followed, in a live streaming multimedia setting. It is obvious that VR as a medium and not just as "something you look at through glasses" but as a paradigm, needs to mature to encompass more uses. It's a 3d understanding of interface and space that transcends boxes and screens and allows us full editing capabilities over the known universe, within this simulated metaverse. The problem then is how to link 3d formats and be able to print or turn them somehow into physical objects, that complement or develop from the simulation, and bring these things into being. We could all, simultaneously, around the world, get all the materials, work to understand the process and raise the cash, and one day all switch to modern ecological appropriate urban tech that uses renewables usually recycled by town council services. It would allow for shared presence and third space in ways we still don't conceive of, allowing us to use still the benefits of the office and business world in a post capitalist setting.<br />
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We can also create interfaces that can go beyond intuitive. A tree containing people's thoughts, like the trees found at Christmas around Barcelona. People post their wishes on post-its and stick them on top. What if a tree could contain an online life, and the leaves fell as the caches expired? Or a programmer at once viewing all feeds and errors, software and data, at once in a team and alone, how could interface in 3d lead to its proponents going beyond the headset?<br />
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If we have to lose the internet, due to all the forces that work towards making it a censored, gated community, split into regional and interest blocks, then I hope the future is the mesh. I think VR can survive that, but maybe it's something we are just consuming, a commercial mesh, where we turn into the ultimate, matrix like, couch potatoes, or maybe it can be a tool for empowerment in the real world, that can make it brighter and more connected as we might relocalise and be able to rely less on low oil prices for long distance transport.<br />
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<b>The Pheroverse in live art practice and social networking systems</b><br />
A protagonist of a story, in a 3D VR, scriptable setting can be the result of putting together creative roles in all senses, from design to functionality, character, emotions, and all aspects of a character are brought about collectively, and scenes and environments planned and created. So they bring together this entity, and then a streamer "plays" the character by playing the resulting game and streaming their experiences, and the distance between this persona and the individual is still huge so that you can aspire to be like this super persona, but it's just a character brought to life collectively.<br />
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At the moment, it's unthinkable that a game server might reside in someone's device and allow people to connect to it, but many different VR or game engine related projects are nearing that point. A huge problem is platform disparity - the fact that only 50k polygons can fit in what can be seen at any moment, fluidly, by a Google Cardboard compatible mobile VR platform. Games - if not served by one central server can only be played at close proximity, and high bandwidth, but when distant geographically or with lots of small low power servers all talking to each other, they will have to change: lag and latency in p2p or supernode based p2p-like systems mean games like multiverse enabled 3d worlds must be turn based(like with conversation, debate), or simply must hold subjective realities where different people experience things with a graceful degradation of quality when going from the expensive commercial PC based VR setups to the phone based ones. One thing I think this will mean is that long format video will have a very limited future - as instantaneous recording, generating and streaming takes over from it: Imagine if hundreds of people could get together and make a live, streaming piece of cinema - like the recording of an express telenovela - where 20 full episodes are recorded per day, and the actors have little earphones to hear the next line as it's written in the next room..<br />
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An application of that to anime or other short form video for example, would mean for example showings of anime episodes, dubbed and performed live to online and offline audiences in different ways around the world, with different protagonists and local variations, and where the recording or "film" aspect is just a byproduct, or free media for people who couldn't make it in person. The original media being just the animations(which in future will be generated live and "acted" in various ways: bluescreen, motion capture, or more advanced ways of mixing media) and a dialogue script which is then performed live.<br />
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The result would be a democratisation of roles, so that many places could pay for art across the world, all coming from live performance bringing people together as prosumers. This way every area could have a different local composition of the performers they value, local stars an an easier ability for local people to get involved and rise up in that world..<br />
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Less to do with the world of performance and media, is the social aspect of opening your world and allowing someone to enter. In today's online simulated spaces, areas of the VR world are seen as public, but a personal 3d space could be very different, showing aspects of your needs, dreams, fears, psyche, knowledge, connections etc, and in ways that could be very creative but also inherently private and intimate.<br />
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Imagine you could imprint on someone's mind the exact experience you'd had, a bit like ants do when they exchange pheromones: I expect in a few years we will be able to invite people into our worlds and share our subjective narratives and experiences. Could VR be a way towards closer connections between humans? In the 90s, I used to leave spaces saying "insert image here" hoping one day for a world where I could insert images into text. I wished there was some way I could post a time based block of text and have it be full of links and pictures and other people could read it. I thought I'd always be a geek for wanting that.. Then came blogs, and after that came throwaway social media. Today I wish that people might one day have a world that they could share with other worlds, a worldview or weltangshaung. When they do, I'll probably criticise the larger commercial groups that will undoubtedly seek to control or define expensive or unfriendly standards, and the way the multiverse was once a free, open and creative place.<br />
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<b>The Conosphere</b><br />
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In a world where <a href="https://www.kickstarter.com/projects/202664225/the-jolly-roger-telephone-co" target="_blank">bots can be friendly</a> or <a href="http://motherboard.vice.com/blog/sony-hack-cyberweapons-report?utm_source=yermaw" target="_blank">evil </a>depending on their programming, but still can be quite present in daily life, for me the new concept of what VR might mean is where a scripted interaction with the simulated world, or the real world might have repercussions such that we begin to have machine intelligence within our software that can be aware of and very good at a full range of online tasks, both for and against us. There's even an open source, steam compatible VR viewer project that is already working as an albeit high priced free alternative to the main commercial proposals. Already now, using Opensimulator and various tools such as the Radegast client, you can create a 3d world, or download a ready made creative commons licensed one, and put in an AI bot which you can program using AIML - much like with HTML. The only thing missing from it is the ability to link it's responses with an awareness of the 3d world it inhabits. I think this is a key towards a larger intelligence, that I really believe doesn't need to take long to cross through to the mainstream, and I think will be there alongside VR in a new transcendent post medium. So here is another subset of the metaverse: Cunh/ios is ancient greek for Common property. The sphere of shared intelligence. The Conosphere?<br />
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But beyond a name, this last aspect about AI is really interesting because if considered from a Buddhist perspective, a lot of the time we are working towards human happiness, without taking into account the environment. This is where people don't eat meat or even go to extreme lengths not to kill anything or anyone. But also there is a predilection for "life" as only meaning that which is organic and currently alive, whereas I used to love some of the interpretations of the silent prayers in Nichiren Buddhism where the entire universe that has potential for life should be worthy of our absolute care, as valuable as the care we have for other living beings. So we're going beyond just caring for humans as if they are above animals, and even beyond the idea that animals come before their environment.<br />
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So we shouldn't dig up our mountains and use this to make money or gain advantage over others, but this is because in light of what is seen as a utopian view of the singularity, you have the potential of that mountain to one day be sentient in some way. Everything around us might one day be intelligent. So if intelligence is a reason not to kill, dividing human from bug, the potential of AI for wisdom and positive action is as strong as its potential for untold damage. By using resources as unspoken property and slaves of the living beings of that land, you are mistreating this potential AI: what might one day be the potential creators or guardians of values you might uphold, and even made of the very materials that might otherwise be used to fuel an extractive industrial economy.<br />
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I believe we mistreat the robots of today in an extreme perversion of this mistreatment of the earth around us, because their main uses are military and (non environmentally) commercial. A robot today in most cases carries an umbilical cord back to a factory, a military / capitalist industrial paradigm and a mountain side. But this Buddhist interpretation doesn't make full sense until I consider the potential of the singularity, of intelligent beings who are software based, or who exist as projections, as voices, or made of just about any material, who exist as shared agents, as individuals or different groupings of <a href="http://www.fastcompany.com/3056869/this-brain-reading-tool-can-teach-you-a-new-skill-in-no-time" target="_blank">decoupled expertise</a>, use and awareness, From here to self build, low impact machine intelligence I can see a clear road. Maybe that's the Conosphere within the Pheroverse, the idea that we are consumed as we consume: that we also, like the earth around us become merchandise as fail to see each other's value, or more humane and wise as our compassion grows and includes more areas and aspects where life might be.<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-68860861304685994782016-02-14T14:09:00.002+00:002016-02-14T17:01:38.976+00:00Terroni, Turkizzazione e regionalismiStasera sono andato a vedere <a href="https://www.facebook.com/events/756210984509462/759940010803226/" target="_blank">Terroni O Eructos De Historia</a>, di una <a href="http://www.tabularasabcn.com/" target="_blank">compagnia teatrale italiana a Barcellona</a> (con i sottotitoli proiettati sopra allo spettacolo, per chi guardava la versione in Spagnolo).<br />
<br />
Credo che con i media virtuali sono condizionato a non apprezzare la qualità di quello che vedo e il teatro mi ricorda che i greci ai loro tempi già potevano avere esperienze simili senza bisogno di tutti gli aggeggi di oggi, che riempiono il giorno. Invece sono stato circondato da suoni, voci, gesta reali per 2 ore di storia, politica, arte e metafora - tutto di ottima qualità, con della musica in chitarra che punteggiava i vari atti, Musica che mi piacerebbe avere e riascoltare con calma.<br />
<br />
La storia si centra sul momento della prima Europa industrializzata, in cui il regno delle due Sicilie venne distrutto e capovolto dall'unione dell'Italia coi suoi nuovi re. La gente fu uccisa, violentata, le fabbriche distrutte e colonne di profughi lasciarono la regione mentre i nuovi vincitori si dedicarono a <a href="https://it.wikipedia.org/wiki/Piemontesizzazione" target="_blank">piemontesizzare</a> l'italia e instaurare la criminalità organizzata, prodotto laterale automatico dello stato nazione. Si dai, un po come é successo in Turchia, Cile, Scozia, innumerevoli altri sistemi statali che cercarono e cercano ancora di imporre la loro realtà di cosa voglia dire nascere dentro alle loro frontiere e sistemi di potere. L'unica realtá che capisco allora é il municipalismo democratico: una nuova coscienza anticapitalista, antipatriarcale e sopratutto, in questo contesto, antinazionalista, contro il potere distruttivo dello stato nazione con le sue identità di massa - oggi incarnato da poteri non solo dalle grandi potenze post guerra fredda, ma nuove organizzazioni della destra che farebbero del mondo il loro "paese", come IS.<br />
<br />
Potermi sentire sgridare in faccia tutte queste ingiustizie non solo faceva il solletico al mio anarchista interno, ma anche il mio piccolo razzista, che era rimasto 12enne ma ancora si trova nei ricordi semi dimenticati, con le grida dei primi atti di <i>terroni </i>si svegliò e credo che si sia beccato un paio di schiaffi. Si perché a scuola negli anni 80 nella regione del Friuli Venezia Giulia sotto un'Italia Socialista che passava per vari grandi della corruzione: Andreotti, Craxi etc, i programmi scolastici che seguivamo ora mi sembrano quasi surrealisti e ho pensato - meno male che non ho mai studiato! Adesso capisco perché non aveva valore e facevo tanta fatica a mettermi in testa quelle cose. Durante le medie, e poi alle superiori, stranamente ero un enigma, visto che in quei tempi non c'era quasi immigrazione in Italia comparata con oggi, e anche venire dal sud d'Italia era abbastanza raro: ero di una razza sconosciuta, su cui si sapeva talmente poco che per insultarmi i miei compagni potevano solo ripetere le cose che non riuscivo a pronunciare, nel mio accento spagnolo quando parlavo di quanto mi mancava la Scozia. Questo mio stato di enigma, enigma che però parlava dialetto e ti tornava gli insulti perfettamente, mi dava un po di visione da outsider senza sentirmi escluso: specialmente dal costante razzismo contro il sud che era rampante tra le classi alle medie negli anni 80. Mi sono ricordato in quel flash di una conversazione che avevo sentito alle medie:<br />
<br />
"..vardavo la TV ieri"<br />
"cosa ghe iera, freddy krueger?"<br />
"eh si ma iera quella publicitá, te sa quela do xe la baba figona che la se senta ta'l divan e se metti a parlar?"<br />
"e cosa la disi.. "<br />
"ma la dizeva robe in cabibo, no go capì niente"<br />
"e lora?" <br />
"eh, go spento - ogni volta che vardo qualcosa vien fora cabibi"<br />
"eh bom cos te vol - xe pien de cabibbi in tv!"<br />
<br />
<div style="text-align: right;">
<span style="font-size: x-small;">(guardavo la tv ieri/cosa c'era, freddy krueger?/eh si ma c'era quella pubblicità - sai quella dove c'è una tipa figona che si mette sul divano e comincia a parlare?/e cosa dice?/ma parlava in terrone, non ho capito niente/ e allora?/ eh, ho spento - ogni volta che guardo qualcosa ci sono terroni/eh sai cosa vuoi, è pieno di cabibbi in tv!)</span></div>
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Io con questo mi ero immaginato una TV enorme piena di gente piccolina che saltavano, parlando con accenti regionali, che conoscevo solo dalla TV. Mentre vedevo "terroni" stasera ho ricordato questo scambio, l'innocenza con cui avevo riso e partecipato in questo tipo di conversazione, e la normalità con cui si parlava in questo modo. Contro l'America invece, era impensabile. Erano la cultura dominante, e tutta la musica e i programmi in TV erano degli stati uniti, oppure erano vecchie, di bassa qualità e poca immaginazione. Solo nei cartoni animati non dominavano. La professoressa ci raccontò che gli italiani eravamo visti come una specie di secondo, terzo mondo per loro.<br />
<br />
Io invece solo 2 volte penso di aver sentito insulti o atteggiamenti razzisti diretti verso di me: una il primo giorno alle superiori, quando uno di quinta mi cercò di far paura dicendo cose tipo "sei qui con noi ma non sei come noi" ecc ma avevo i compagni intorno e non ci riuscì, e una volta in cui un professore quasi per scherzo ha detto "ti mando in Cile" e io come esiliato mi senti offeso perché anche se l'avessi voluto, non potevo tornare.<br />
<br />
Per ricordare che anni erano, mi chiamo ancora "skoria" su varie reti sociali per colpa di Chernobyl, cosa che abbiamo vissuto personalmente in quegli anni con contatori geiger nelle scuole, il latte e la lattuga proibiti, brutti sogni e molta paura. Pensavo a quel tempo, nella scuola media che era divisa tra la lingua italiana e lo sloveno, dove ci indottrinavano nelle lezioni quello che non riuscivamo a indottrinarci nelle connotazioni razziali e negli innumerevoli odi tra la gente di Trieste e i Bisiacchi. Ricordo che la gente più in la dei fiumi Isonzo o Timavo erano detti "taiani" cioè - stranieri, forestieri.. Ricordo anche che a un certo punto tutti gli alunni di varie scuole superiori si sono incontrati in un prato per fare guerra aperta - botte a tutti! e stabilire una volta per sempre, chi vinceva nella rivalità regionale di turno.<br />
<br />
E la cosa é che anche a Monfalcone, e in tutti i capoluoghi che oggi si odiano li intorno, sin dal medioevo c'è stato un controllo diabolico di ogni contatto umano, dove le chiese dovevano mandare documenti verso nord per dire chi era un buon credente e chi poteva essere sovversivo. Si raccomandava denunciare il vicino. Queste realtà tornarono in primo piano durante gli anni delle due guerre, che avevano stravolto la regione:famiglie divise, e di mezzo campi di sterminio e concentrazione. Naturale allora, trovarsi una situazione dove non ci si fidi più tanto degli altri. Questo è il punto - oltre a denunciare la violenza e il razzismo ma sicuramente parte del sistema quanto i libri di storia e geografia della Zanichelli, pieni di queste verità prefab per indottrinare chi voglia ascoltare.<br />
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E a scuola non avevo voglia. Adesso ne sono fiero. Perché erano tutte bugie, per lo meno in storia e geografia, ai 12-13 anni, ci insegnavano che la nostra identità deve essere quella di un paese. E qui sono stato fortunatamente escluso. Ricordo un diagramma. Magari l'avessi ancora quel mattone di libro, ma mostrava vari dati di produzione lorda divisi per paese, e di sopra ad ogni picco del diagramma, per ogni paese c'era un disegnetto di un personaggio che rappresentava quella nazione. Adesso mi rendo conto che i miei compagni dovevano interiorizzare tutte quelle caricature che si insegnavano come parte di un insieme dove la parte più importante dell'insegnamento era la cifra, non il fatto che bisognava assumere una identità nazionale. Facile farlo comunque, perché l'italiano della caricaturina non era un cuoco o pizzaiolo con mandolino che mi aspettavo, ma un operaio, un tipo come Mario bros prima che gli spuntassero i baffi. Con questo - un lavoratore onesto, tutti dovevano sentirsi identificati. Io che non centravo niente, non vedevo questo nesso. Ma la verità è che anche il Friuli, anche Trieste, e la Bisacaria è stata piemontesizzata, e tutte queste regioni hanno sofferto per tutta la loro storia perché si trovavano all'incrocio di altre culture o potenze. È qui che vedo una prima critica a <i>terroni</i> - alla fine sono tutte le identità regionali che sono partecipi nel gioco della dominazione che si vede quando si crea uno stato nazione. Il razzismo regionale è bruttissimo tra nord e sud, ma anche se vedo la rivalità molto meno conosciuta tra Trieste e Monfalcone, so che quei sentimenti non erano immaginarie ma provenivano da episodi storici tra quella gente. Giustissimo criticare e denunciare i fatti dei tempi della unificazione ma non solo come una sottomissione nord-sud ma come una estensione di altre ingiustizie regionali dove l'ultima a sentirsi è la terra stessa che tutti corrono a sfruttare, costruendo grandi fabbriche che fondono metallo. E poi sono stupiti quando viene fuori quell'altro con i soldati a ucciderli tutti e portarsi via i soldi. Non sarebbe stata la prima volta.<br />
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Credo che con la prima guerra di tutte le guerre, verso la fine del paleolitico, e questo NON me l'hanno insegnato a scuola, le ragioni erano un cambio climatico repentino(la fine della ultima era glaciale) che portò alla fine di molti fonti di cibo che a quel tempo si coglievano direttamente in loco. Chi sapeva coltivare allora, iniziò a dipenderci di più, e dopo un po si crearono magazzini dove lasciare il raccolto. E poi naturalmente qualcuno meno organizzato l'ha saputo ed é venuto con un gruppo di gente dando luogo a quello che ora si conosce come questo primo episodio violento. La tecnologia nuova era l'agricoltura, e un effetto, eccetto la sopravvivenza, è stato lo sbilancio tra chi coltivava e chi non, e il problema è che forse la gente che creava questa fantastica nuova tecnologia l'ha voluto tenere per se, invece di dialogare con le altre famiglie o tribù e metterla insieme.<br />
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Forse allora per me, il piccolo ingiusto, come il razzista, vive dentro di noi e possiamo solo identificarli e stare attenti: i cambi, le rivoluzioni, sono migliori quando si possono respirare, vedere e studiare a fondo. Per me il problema è stato quando la gente ha guardato i monti e le terre che avevano intorno ha detto che si potevano fare mine dentro, con questo ci arricchiremo. Sfruttare e togliere dalla terra le sue risorse e creare un sistema industriale basato su questo, questa é la causa se la guerra è l'effetto. Forse il problema inizia sempre quando vediamo il mondo come qualcosa da sfruttare a nostro favore, e non come un bene comune intrinseco che bisogna aiutare a essere fertile e vivo, a cui forse apparteniamo, ma che non ci appartiene.<br />
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Comunque, ogni razzismo e ogni ingiustizia deve essere evidenziata in modo da essere capita e in modo da farci avanzare. Ho pianto due volte vedendo lo spettacolo: la prima volta durante scena in cui il bisnonno pre-italiano raccontava com'era prima dell'unità e si cominciò a vedere l'estrema violenza e brutalità con cui era stato sottomesso il sud. Cose che avevo solamente sospettato che fossero successe finora, e che so che si stanno ripetendo oggi stesso a Cizre, Nusaybin e in tutta la zona Kurda della Turchia, con la versione turca della piemontesizzazione, <i>la <a href="https://it.wikipedia.org/wiki/Turchizzazione" target="_blank">Turkizzazione</a></i> ancora viva. Quante altre volte succederà? <i>Terroni</i> mostra quello che vedo arrivare oggi stesso su twitter, donne violentate e uccise a cui poi sono sottratti i vestiti. Forse non possiamo fermare quello che é successo 150 anni fa ma siamo ancora in tempo per la gente Curda e di altre regioni del mondo che soffrono ancora queste violenze statali perché i regionalismi ancora non sono stati dominati del tutto.<br />
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<blockquote class="twitter-tweet" data-lang="en">
<div dir="ltr" lang="en">
Kurdish woman killed and stripped naked by Turkish state forces in <a href="https://twitter.com/hashtag/Cizre?src=hash">#Cizre</a> today!<a href="https://twitter.com/hashtag/WarCrime?src=hash">#WarCrime</a> <a href="https://twitter.com/hashtag/Turkey?src=hash">#Turkey</a> <a href="https://twitter.com/hashtag/Kurds?src=hash">#Kurds</a> <a href="https://twitter.com/hashtag/Kurdistan?src=hash">#Kurdistan</a> <a href="https://t.co/P5LORVmlW9">pic.twitter.com/P5LORVmlW9</a></div>
— KurdishQuestion.com (@KurdishQuestion) <a href="https://twitter.com/KurdishQuestion/status/697811688268177409">February 11, 2016</a></blockquote>
<script async="" charset="utf-8" src="//platform.twitter.com/widgets.js"></script><br />
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L'altra volta che ho pianto un po è stato quando mi sono ricordato una delle piccole distrazioni che mi venivano in mente quando cercavo di studiare. Non mi interessava per niente, ma non sapevo ancora perché e mi sembrava solo sbagliato e grigio. Il sogno era che volevo scappare dalla classe e fare il protettore ecologico, come un Batman, notturno ma color verde. Non sapevo neanche da dove cominciare ma volevo proteggere la terra dalle fabbriche, dalle case nuove che si costruivano su e giù per il Carso, dalla gente che progettava coprire il mondo di cemento. Dopo ogni avventura sarei andato alla dolina a riempirmi di energie magiche ancora. Amavo quelle terre e i suoi alberi e piante.<br />
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Dopo le medie sarei andato a studiare all'istituto agrario. Cerco ancora nel mio lavoro, di proteggere le varie ecologie e le attività più simbiotiche che sfruttatrici nei loro riguardi, ma ne ho guadagnate di terre di cui sono responsabile. Voglio proteggere e aiutare anche tanti quartieri in cui ho vissuto in Inghilterra e Spagna e di cui sento connessione attraverso il passato, come l'altipiano andino, e la responsabilità di connettere ancora. Forse la vera identità è un insieme di tutte queste regioni, che in me possono convivere felici.<br />
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ps: se vuoi fare cose simili in Italia, contattaci qui! Stiamo creando <a href="https://fair.coop/" target="_blank">FairCoop</a> Italia.. <a href="https://fair.coop/groups/faircoop-italia/">https://fair.coop/groups/faircoop-italia/</a><div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0tag:blogger.com,1999:blog-15942228.post-78314037480112262612015-10-23T20:30:00.005+01:002015-10-30T10:37:25.668+00:00Propuestas para Barcelona en ComúEscribí estas propuestas ya hace varios meses y los publico aquí para poder ayudar a generar un debate sobre como poder acercar lo libertario, autogestionado, ecológico, igualitario - a barcelona en comú y poder crear vínculos que refuerzan y acercan a los movimientos reformistas y los revolucionarios - en el sentido de querer mejorar la sociedad actual o de tener una actitud "revolucionarla" hacia ello - osea no en el sentido de actuaciones violentas o centralizadas, pero de la profundidad y capacidad de penetración en la sociedad de las reformas o cambios que se intentan hacer. Para mas sobre revolución integral - <a href="http://integrarevolucio.net/es/revolucion-integral/bases-ideologicas-del-llamamiento/">aquí hay una pagina en su web</a>.<br />
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Todas estas propuestas vienen de la idea de que con un partido participativo en el ayuntamiento local se pueda lograr un municipalismo mas desde abajo y libre. No llegaremos al municipalismo libertario con un poder dual o autónomo del todo - desde abajo y desde arriba en colaboración, pero se puede aproximar o complementar fomentando pequeños grupos autónomos: vecinos, grupos de interés común, y grupos que se juntan para cuidar o gestionar un espacio o recurso publico - las propuestas ayudan a definir lo común como algo físico y no teórico, con caras vida y historia, entre lo autogestionado y lo publico. <br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvpSKTaTQRvdv61i30fQuUXJ0fLavue9WBRSFRmVooTEEuTMFXxutj6Ojxpp8fXQvoGUt81akJ_hmZf-JOWQdmwny2wAi9qFeJFTmedpZNJc9jsymqFA4c1LOVh_c5vmsHYqQ/s1600/ppcomu.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="273" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvpSKTaTQRvdv61i30fQuUXJ0fLavue9WBRSFRmVooTEEuTMFXxutj6Ojxpp8fXQvoGUt81akJ_hmZf-JOWQdmwny2wAi9qFeJFTmedpZNJc9jsymqFA4c1LOVh_c5vmsHYqQ/s320/ppcomu.png" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Amb un exemple de gestió de dades...</td></tr>
</tbody></table>
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1) iniciativa para facilitar la gente que vive en fincas o calles (pensando en grupos de como 10 familias o viviendas cada uno) para que hagan reuniones de comunidad de vecinos para repartir financiación y responsabilidad vecinal con vista hacia:<br />
<ul>
<li>Crear espacios no-comerciales de uso común para los vecinos, o sociales, para uso publico(terrazas de fincas o pisos vacíos). (trabajar con eatwith y el gran dinar para una noche de comidas en terraza, facilitar cerraduras, copia de llaves o equipamientos para terrazas?)</li>
<li>Hacer uso común de servicios y incentivar suministros ecológicos y comunitarios (calentadores solares, sistemas de aireación, sistemas hídricos para huertas de terraza, redes internas, suministros comunitarios de agua y luz, locales y solares de uso comunitario y ecológico, donde la gestión de esto ha de ser vecinal, pero con formación y soporte necesaria para apoderarse.</li>
<li>Un respaldo legal para estas decisiones: una norma municipal o administrativa "de comunidad de vecinos" con derecho y responsabilidad de gestionar y desarrollar su espacio </li>
<li>Facilitación o servicios informáticos o de apoyo para permitir esto.</li>
<li>La creación de tejido vecinal de soporte y seguridad mutua a escala de finca o calle.</li>
</ul>
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2) Crear un "<a href="http://www.comune.bo.it/media/files/bolognaregulation.pdf">Plan de participación de Bologna</a>" - donde ciudadanos de esta ciudad pueden tomar responsabilidad por espacios públicos, para Barcelona. Con el plan, o en referencia a ello, se puede implementar la 1). Mas información aquí; <a href="https://lamatriz.org/notice/52723">https://lamatriz.org/notice/52723</a><br />
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3) "Perdón" y contratos de cesión o garantía de estadía a espacios y centros sociales ocupados con claro carácter social o ecológico. Creación de forma intermediaria de cesión popular: un grupo okupa o pide acceso a un espacio - se examinan los bienes sociales, se apoya el grupo y se establece pacto de estadía a cambio de esas actividades sociales. Co-gestión - la creación de un "común" de proyectos y actividades sociales manejado por la ciudadanía y apoyada por el ayuntamiento. También puede ser un camino hacia hacerse cooperativa autogestionada <a href="http://www.thelocal.de/20140404/berlin-squats-at-your-service">como en Berlin</a>.<br />
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4) Pedir que se cree un fondo voluntario desde las porcentuales de los salarios de los empleados del ayuntamiento o de bcn en comu que se crean superfluos, para que en vez de que ese dinero se devuelva al ayuntamiento o gobierno, el usuario pueda decidir también aportar hacia proyectos ecológicos comunitarios y éticos de la ciudad. Que este fondo sea manejado por una asamblea ciudadana, y apoyado desde los fondos oficiales del ayuntamiento como de una red de otras ciudades del mundo con fondos similares.<br />
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5) Traer a <a href="http://www.theguardian.com/artanddesign/architecture-design-blog/2013/jan/21/bristol-architect-mayor-george-ferguson">George Ferguson</a> para hacer unas charlas y debates sobre la moneda local y alternativa. Hermandad desde bristol y bologna! Esta no es propuesta pero seguramente esta visita influiría en la propuesta de las monedas sociales.<br />
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6) <a href="http://transitionbristol.net/transition-bristol-timeline/">Plan de descenso energético</a> para la ciudad(como <a href="http://www.scie.org.uk/adults/sustainablesocialcare/bristol.asp">en Bristol</a>), en base a calculo y revisión de su capacidad de nutrirse de agua y comida local y calculando hacia crecimiento precipitado de precios de energías fósiles, y al cambio climático. Establecer claramente un consenso sobre que tendríamos que hacer para hacer frente a estas dos crisis, y en sentido mas general a la situación presente.<br />
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7) Estimulación del intercambio informal con turistas: con una interfaz web, un turista pide intercambio desde moneda local afín, o con intercambio directo de producto autoproducido. Puede ser una comida, música, un trabajo o servicio o cualquier cosa hecha por esa persona. al llegar a Barcelona la persona trae con ello este producto, y lo intercambia así por moneda local de Barcelona, que luego el turista puede gastar durante su estadía, y no necesitar tantos euros. <br />
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Esto estimula el comercio local en los dos lugares y unión entre grupos. al ayuntamiento habría que estar al tanto y permitir el registro de estos turistas en el sistema de moneda, mediante acuerdos con otras ciudades con moneda libre, quizá autorizar o estimular lugares a acoger un espacio para estos intercambios, y producir información adecuada para turistas para orientarse por los servicios que se ofrezcan en esa moneda. podría ser inicialmente solo para pequeños productores registrados con la moneda local de pocos otros lugares, y luego expandido.<br />
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8) Crear una campaña para firmar contratos de alquiler social con propietarios morosos o con problemas financieros. Estos alquileres se cederían luego a miembros de cooperativas de vivienda pero de corta estadía(5-10 años). Puede incluir aspectos de masoveria urbana - hacer arreglos a cambio de bajo alquiler. <br />
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9) incentivar a bancos a ceder a precios sociales los edificios donde una vecindad o comunidad pida gestionar su uso. <br />
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10) apoyar los procesos participativos independientes con talleres de dinamización asamblearia, practicas participativas, contabilidad (como entender cuentas o hojas de calculo), materiales y sistemas de base para facilitar estas cosas.<div class="blogger-post-footer">diversidad en la unidad</div>alehttp://www.blogger.com/profile/11999446263501015373noreply@blogger.com0