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DIOPORCO nessuno ha ancora fatto un cazzo! ''''''
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-asb '''Original page:'''http://jaromil.dyne.org/journal/first_dharma_dyne.html
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:) = Gli hacker girano la Ruota del Dharma (pallotron done) =
Sei il benvenuto a far girare con noi la Ruota del Dharma della nostra storia!
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Original page: http://jaromil.dyne.org/journal/first_dharma_dyne.html Questo documento e' una sorta di "Magna Carta" aperto: e' programmatico, visionario e inclusivo. Vuole proporre un piano da condividere ed e' gia' condiviso da molti. Proprio ora il nostro network ha raggiunto gli 8 anni di vita e potete immaginare come questo numero sia molto importante per noi.Se siete curiosi di sapere cosa sta succedendo per favore continuate a leggere, non vi stupiremo con effetti speciali, ma con sogni, pensieri e progetti che siamo pronti a realizzare.
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= Hackers spinning the Dharma wheel =
= Dharma youth =
= Freedom of Creativity =
= No nationhood =
= Networked cities =
= Horizontal media =
= Freedom of identity =
= Education =
= Consolidation =
= Infrastructure =
On site
On line
= Collaboration =
Ovviamente questo testo non parla solamente di "noi": essendo un network aperto, includiamo varie realta' in giro per il mondo, con cui adottiamo una politica di reciproco aiuto e collaborazione. Questa collaborazione e' prevalentemente tecnica, come lo e' la nostra attivita' nello sviluppo di software libero ed open source. In fatti, aldila' della generica idea di FOSS, noi siamo spinti dai seguenti sogni, che stanno lentamente ma costantemente diventando realta'...

Per tutto questo siamo infinitamente grati al Progetto GNU, che ci ha permesso di scoprire come ottenere conoscenza, prendere controllo dell'ambiente in cui viviamo ed anche iniziare a costruire un nuovo pianeta :)

'''Original text: '''

You are welcome to join the new wheel spin of our history.

This document is an open magna carta: programmatic, visionary and inclusive, proposing you a plan to be shared and is already shared by many.

Right now our network has become 8 years old and by now you can imagine this number is very important to us. If you are curious to know what is happening please read on, we won't fancy you with special effects, but dreams, thoughts and projects we are ready to realize.

Of course this text doesn't just talks about "us": being an open network we are including multiple contexts around the world with which we share mutual help, where our contribution is mostly technical, as in our activity in free and open source development. In fact, besides the generic idea of FOSS, we are moved by the following dreams, that are slowly but steadily becoming reality...

For all this we are infinitely grateful to the [[http://www.gnu.org/|GNU project]] that let us discover how to get hold of knowledge, take control of the architecture we live in and even start building a new planet :)

= La Giovinezza del Dharma (pallotron done) =
'''cerco la traduzione di Fernanda Pivano sul libro da lei tradotto in italiano - asb'''

Prima di tutto vediamo chi siamo: dopo 8 anni siamo capaci di tracciare un comun denominatore tra le persone attive nel nostro network, interconnesse grazie ad un approccio nomadico allo sviluppo ed alla vita.

Noi siamo giovani sognatori, in quanto spesso amiamo oltrepassare i limiti ed inventare differenti modelli per imparare, comunicare, condividere e vivere, rispetto a quelli proposti dalle societa' nelle quali siamo ingabbiati. Abbiamo in comune il fatto che siamo sopravvissuti fuori dai luoghi comuni, abbiamo coltivato le nostre speranze ed i nostri metodi di condivisione, di conoscenza ed i nostri attrezzi, tenendoli al di fuori di qualsiasi scatola chiusa.

Questo e' un periodo della nostra storia in cui parleremo con giovani voci, stiamo muovendo dei passi cruciali su cui baseremo la nostra struttura, sperando di mescolare l'interiore con l'esteriore, lo Ying con lo Yang.

Alcuni di noi sono nomadi, alcuni stanziati in differenti posti di volta in volta, alcuni vivono ai margini dei luoghi del mondo dove sono nati, alcuni lavorano per multinazionali IT, altri sono in sella a biciclette a girare il mondo, alcuni danno letture nelle scuole, alcuni si esibiscono in gallerie artistiche, altri sono impegnati nello squatting di case.

Quello che proponiamo qui e' un nuovo modello e abbiamo finalmente acquisito una visione pratica che ci consenta di svilupparlo in armonia con i nostri differenti ambienti.

Continuate a leggere se siete interessati a capire il come e il perche'

'''Original Text:'''

 . ''The only people for me are the mad ones, the ones who are mad to live, mad to talk, mad to be saved, desirous of everything at the same time, the ones who never yawn or say a commonplace thing, but burn, burn, burn, like fabulous yellow roman candles exploding like spiders across the stars.'' (Jack Kerouac, Dharma Bums)

First let's declare who we are: after 8 years we are able to trace a common denominator among the people active in our network, interconnected by a nomadic approach to development and life.

We are young dreamers, as we often like to stir limitations and invent different models to learn, communicate, share and live than those proposed by the societies where we are caged. We have in common that we survived out of the commonplaces, we cultivated our thoughts and sharing methods, knowledge and tools, keeping them out of any box.

This is the time in our history in which we'll speak with young voices, when we are moving some crucial steps on which we'll base our architectures, hopefully mixing the inner with the outer, the Ying with the Yang.

Some of us are nomads, some settle in different places time to time, some live in the same marginal neighbourhoods of the world where they were born, some are working for multinational IT companies, some are riding bicycles all around the world, some are lecturing in schools, some are exhibiting in art galleries and some are squatting houses. And yes, probably you are one of those, or you have been in contact with us, at least once.

What we are proposing here is a new model and we finally acquired a practical vision to develop it in harmony with our different environments.

Please continue reading if you like to discover why and how.

= La liberta' della Creativita' (pallotron done) =
 . ''La crescita della rete ha interpretato una alternativa alla "non-proprieta'" in una maniera ancora piu' pratica. Quello che gli eruditi e gli scrittori popolari denominano come una cosa ("la rete Internet") e' in verita' il nome di una condizione sociale: cioe' il fatto che ognuno nella network society e' connesso direttamente, senza intermediazione, a qualcun altro. La interconnessione globale delle reti elimina il collo di bottiglia che richiedeva un produttore di software centralizzato per razionalizare e distribuire il risultato delle innovazioni individuali nell'era dei mainframe. (Eben Moglen)''

Il software libero e open source (spesso denominati con l'acronimo FOSS) e', quando ci si riferisce ai principi originali sviluppati dalla Free Software Foundation^[1]^ (FSF), un nuovo modello di distribuzione, sviluppo e marketing dei beni immateriali. Sebbene vi consigliamo di dare uno sguardo alla pagine riguardanti la filosofia del Free Software pubblicate nel sito della FSF, sottolineeremo alcune implicazioni che sono molto importanti per noi e che hanno reso molte delle nostre attivita' possibili e motivanti.

Il FOSS implica un modello economico basato sulla collaborazione invece che sulla competizione, e' coerente con gli ambienti della ricerca accademica dove la condivisione della conoscenza e' fondamentale; lo sviluppo e' l'unione degli sforzi di differenti sviluppatori e puo' essere meglio sostenuto quando distribuito attraverso piu' nodi. Riguardo a questo ci piace citare John Nash (premio Nobel nel 1994) che disse che "i migliori risultati vengono da un qualsiasi elemento del gruppo che fa il meglio per se stesso ma anche per il gruppo".

Immaginate allora che tutte le creazioni riprodotte in questo modo possano anche essere liberamente vendute a chiunque in ogni contesto: questo apre un orizzonte di nuovi modelli di business che sono locali, e che evitano lo sfruttamento globalizzato, mantenendo la condivisione della conoscenza globale, utile a chiunque.

In piu', nei campi come quelli dell'educazione, noi crediamo che la independenza intrinseca del FOSS dalle influenze commerciali sia cruciale per fornire agli studenti la conoscenza che veramente gli appartiene, senza renderli dipendenti dai mercanti di software e della conoscenza che impongono licenze sulle loro creazioni che costituiscono poi i tool che gli studenti stessi hanno imparato.

In fine considerate, e sentitevi liberi di inventare nuovi percorsi, come l'impatto del FOSS nei campi della comunicazione, del social networking, dei giochi, dei media, e della evoluzione umana.

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.1|1.]] vedere [[http://www.fsf.org/|http://www.fsf.org]]

'''Original Text:'''

 . ''The growth of the network rendered the non-propertarian alternative even more practical. What scholarly and popular writing alike denominate as a thing ("the Internet") is actually the name of a social condition: the fact that everyone in the network society is connected directly, without intermediation, to everyone else. The global interconnection of networks eliminated the bottleneck that had required a centralized software manufacturer to rationalize and distribute the outcome of individual innovation in the era of the mainframe.'' (Eben Moglen)

Free and open source software (often referred as FOSS) is, when referring to the original principles endorsed by the Free Software Foundation^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.1|1]]^ (FSF), a new model for distribution, development and marketing of immaterial goods. While recommending you to have a look at the philosophy pages published by the FSF, we'll highlight some implications which are most important for us by letting our activities possible and motivating them.

FOSS implies an economical model based on collaboration instead of competition, fitting in the fields of academic research where sharing of knowledge is fundamental , and development where the joint efforts of different developers can be better sustained when distributed across various nodes. In this regards we like to quote John Nash (Nobel in 1994) saying that "the best result will come from everybody in the group doing what's best for himself, and the group".

Imagine then that all creations re-produced in this way can also be sold freely by anyone in each context: this opens up an horizon of new business models that are local, avoiding globalized exploitation, still sharing a global pool of knowledge useful to everyone.

Furthermore, in the fields of education we believe that the inherent independence of FOSS from commercial influences is crucial in order to empower students with a knowledge that they really own, not making them dependent from merchants owning their creations by imposing licenses on the tools they've learned.

At last just consider, and feel free to invent more on these tracks, the impact of FOSS in fields as communication, social networking, games, media and... evolution.

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.1|1.]] see [[http://www.fsf.org/|http://www.fsf.org]]

= No nationhood (pallotron done) =
 . ''Per far che i secoli tacciano di quel Trattato^[2]^ che trafficò la mia patria, insospettì le nazioni e scemò dignità al tuo nome.'' (A Bonaparte liberatore, Ugo Foscolo, 1778-1827) ''One Planet, One Nation'' (Public Enemy)

Le nostre patrie e luoghi di origine sono sparsi e qualche volta molto differenti, difficile manternersi o mettersi in contatto a causa dei limiti imposti dal concetto di Nazione. Per questo pensiamo che il concetto di Stato e Nazione dovrebbe diventare obsoleto, i confini che impongono non coincidono con le nostre aspirazioni e le nostre abilita' di relazionarci l'un l'altro.

Duranti i pochi anni delle nostre vite abbiamo pensato di interagire e descrivere noi stessi all'interno di schemi nazionali, ma i veri limiti tra di noi sono stati la differenza tra i nostri linguaggi, nel frattempo abbiamo studiato per oltrepassare questi limiti.

Abbiamo ereditato dalle nostre storie nazionali paure e angherie, ma grazie al nostro network abbiamo imparato come gestirle, come se non appartenessero piu' a noi. Quello che rimane e' solo un problema che puo' essere risolto: finiremo di rappresentarci come parte di differenti nazioni. Anche se potremmo, non intendiamo costruire la nostra propria nazione, o proporvi una nuova idea di contratto sociale, piuttosto proporvi di oltrepassare questi bordi e prendere la forma di un unico pianeta interconnesso, e creare quindi una nuova cartografia.

Noi possediamo un pianeta! Ed e' sufficientemente giovane per curare le ferite lasciate dagli ultimi secoli di guerra, imperialismo, colonialismo e prevaricazione che hanno lasciato molta della gente attorno a noi coltivare differenze e false identita' rappresentate da bandiere e propaganda nazionalista.

Non stiamo reclamando di aprire i confini alla speculazione delle multinazionali, visto che siamo tutti coscienti che questa possa essere la retorica usata dagli interessi neo-liberali per calpestare l'autonomia delle nazioni in via di sviluppo. La integrita' Contestuale[3] di differenti ecosistemi sociali necessita di essere rispettata, tuttavia ancora oggi i confini nazionali non hanno avuto successo nel preservarla.

Con alcune eccezioni, molti dei programmi nazionali e dei fondi culturali con il quale abbiamo collaborato pretendevano che ognuno di noi vestisse la propria bandiera nazionale, come se fossimo reclutati in un decadente gioco di orgoglio nazionale e competizione, con una agenda di dominazione fisica, economica e culturale, tracciando tutti i nostri movimenti, come se fossimo pedine di un gioco a scacchi di cui noi siamo solo pezzi insignificanti.

Questo non ha piu' senso per la nostra generazione, noi rifiutiamo di essere identificati coi governi che possiedono i nostri passaporti, noi guardiamo avanti e ci relazioniamo fra di noi basandoci sul dialogo e lo scambio, approcci e infrastrutture che possono essere immaginate come globali ma sviluppate localmente, in una maniera aperta, come i canali che ci permettono di parlarti proprio in questo momento.

Percio' noi dichiariamo la '''fine delle nazioni''', in quanto la nostra generazione e' connessa in maniera molto complicata, intersezioni di voleri, destini e, molto piu' importante, problemi da risolvere.

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.2|2.]] Trattato di Campoformio

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.3|3.]] vedere Nissenbaum, H, (2007) Contextual Integrity - http://crypto.stanford.edu/portia/papers/RevnissenbaumDTP31.pdf

'''Original Text:'''

Our homelands are displaced and sometimes very different, difficult to be put in contact with the boundaries given by nations. In fact we think that nation states should come to an end, for the borders they impose aren't matching with our aspirations and current ability to relate with each other.

During the few years of our lives we have been taught to interact and describe ourselves within national schemes, but the only real boundaries were the differences between our languages, while we have learned to cross them.

From our national histories we mostly inherited fears and hanger, but with this network we have learned how to bury them, as they don't belong to us anymore. What's left is a just a problem that can be solved: we will stop representing us as part of different nations. Even if we could, we don't intend to build our own nation, nor to propose you a new social contract, but to cross all of these borders as a unique networked planet, to start a new cartography.

We have a planet! and it is young enough to heal the scars left by the last centuries of war, imperialism, colonisation and prevarication that left most people around us cultivating differences and fake identities represented by flags and nationalist propaganda.

We aren't claiming to open the borders to the speculation of multinationals, since we are well aware this can be a rethoric used by neo-liberist interests to tramp over the autonomy of developing countries. The Contextual integrity^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.3|3]]^ of different social ecosystems needs to be respected, but still as of today the national borders didn't succeeded in preserving it.

With some exceptions, most of the national programs and cultural funds we agreed to work with were pretending each of us would dress a flag, as we were recruited in a decadent game of national pride and competition, with an agenda of cultural, economical and physical domination, tracing all our movements, assimilating them to leviathans that are playing their last violent moves in a chess game for which we are just seamless pieces.

This doesn't makes anymore sense to our generation, we refuse to identify with the governments holding our passports, while we look forward to relate to each other on the basis of dialogue and exchange, approaches and architectures that can be imagined globally and developed locally, in a open way the channels that let us speak to you right now.

Therefore we declare '''the end of nations''', as our generation is connected by a way more complicated intersection of wills, destinies and, most importantly, problems to be solved.

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.2|2.]] Trattato di Campoformio

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.3|3.]] see Nissenbaum, H, (2007) Contextual Integrity - http://crypto.stanford.edu/portia/papers/RevnissenbaumDTP31.pdf

= Networked cities (pallotron working on this) =
Original Text:
 ''Creo que con el tiempo mereceremos no tener gobiernos.'' (Jorge Luis Borges, 1899-1986)

Naturally our cartography draws connections among nodes, hubs of intelligence that are closer in the cyber space than in the physical one. In the last century we have learned how we can share music, lyrics, stories and images, since a few decades we are able to copy them without marginal costs across the whole world.

This let us relate to each other with an outreach that is amplified by the density of our living environments, the urban spaces that somehow offered enough gaps for our agency. Those who pretend to govern our living are now busy in controlling those voids, as every tree in a public square represents an obstacle for their cameras, omnipresent eyes patronising our evolution.

We found shelter in the ancestral practices of trance^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.4|4]]^, opening the doors of our perception to the unknown, resonating our own bones, enhancing the agility of our tongues to follow the hip hop flow of radical thoughts, skating over the universe we are constrained, painting fantasy over the imposed walls of our cities, jumping higher to join the loose ends of our parkours.

These practices are now among all of our cities^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.5|5]]^, seeded by our own need to evolve, to influence a governance that doesn't listen to us. Some kids turn into a dark army of vengeance, some lost the faith in future, some fall in the virtual loopholes offered by the magnetic startups of the dot.com boom. We need to offer ourselves an alternative to this hopeless conflict and the first step is to build a narrative that respects all choices, that doesn't neglects sufferance.

All this creativity and despair is shared among our cities, stuffed by unnecessary needs and mirages of success of the "creative industries", while we already elaborate a concentric vision that is linked to the density of our lives and the cultural flow of our errant knowledge.

Therefore we declare the birth of a '''planet of networked cities'''^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.6|6]]^, spiral architectures of living swirling above our heads and across our fingers, as they evolve in a common practice of displacement and re-conjunction, joining the loose ends of our future.

Our plan is simple and our project is already in motion. In fact, if you look around yourself, you will already find us close. While the current economical and political systems face the difficulty to hide their own incoherence, we are able to implement their principles better and, most importantly, we are elaborating new ones.

We are reclaiming the infrastructure, the liberty to adapt them to our needs, our right to property without strings attached, the freedom to confront ideas without any manipulative mediation, peer to peer, face to face, city to city, human to human.

The possibility to grow local communities and economies, eliminating globalized monopolies and living up from our own creations, is there. We are filling the empty spaces left in our own cities, we are setting our own desires and we are collectively able to satisfy them.

Furthermore, some of us are seeking contacts with the lower strata of societies, to share a growing autonomy: as much they are excluded by the society they serve, that much they are close to freedom, while it is clear that autonomy is the solution to present crisis. These marginal communities were the villagers who, mostly because of rural poverty, could no longer survive on agriculture, as well the migrants and refugees who had to escape their birth places, or never had a homeland. They came to the city and they found neither work or shelter. They created their own jobs out of the cynical logics of capitalism, mostly in refuse recycling. They look ugly to the minorities in power, while most architect and urban planners unjustly call "illegal settlements" their shelter. Some of them they organise to gain power with solidarity, and those are the squatters.

During the past decades we have learnt to enhance our own autonomy in the urban contexts^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.7|7]]^, diving across the different contexts composing the cities, disclosing the inner structure of their closed networks, developing a different texture made of relationships that no company can buy.

We are the '''Weaver Birds''', burung-burung manyar^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.8|8]]^, we share our nests in a network, we flow as the river of the spontaneous settlement of Code in Yogyakarta^[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.9|9]]^, the gypsy neighbourhood of Sulukule in Instanbul, the Chaos Computer Club , all the hacklabs across the world, the self-organised squatters in Amsterdam Berlin Barcelona and more, the hideouts of 2600 and all the other temporary hacker spaces where our future, and your future, is being homebrewed.

This document is just the start for a new course, outing an analysis that is shared among a growing number of young hackers and artists, nourished by their autonomy and knowledge. Our hacker spaces are quickly proliferating as we don't need to build more space rather than penetrate existing empty space, we are highly adaptive and we aim at connecting rather than separating, at being inclusive rather than exclusive, at being effective rather than acquiring status.

To those who feel threatened we ask: do not resist us, for we will last longer than you, and leave us space, for you don't use it while we do. Do it for the good of all of us, because we are your own kids.

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.4|4.]] Lapassade, G. (1976) Essai sur la transe, Éditions universitaires

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.5|5.]] De Jong, A, Schuilenburg, M. (2006) Mediapolis. Popular culture and the city, Rotterdam: 010-Publishers

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.6|6.]] Batten, D.F. (1995), Network Cities: Creative Urban Agglomerations for the 21st Century, SAGE

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.7|7.]] Lapassade, G. (1971), L'Autogestion pédagogique, Gauthiers-Villars

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.8|8.]] Burung-Burung Manyar means "Weaver Birds" in bahasa indonesia, is a book by Romo Mengun published in 1992 by Gramedia (Jakarta)

[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fnr.9|9.]] the Code riverbank was considered an "illegal settlement" of squatters, while Romo Mengun has been active between 1981 and 1986, gathering the sympathy of intellectuals believing that these poor members of society should be accepted and helped to improve their living conditions. The government of Indonesia planned its forced removal in 1983, but as protests followed the plans were cancelled. Nine years later in 1992 Kampung Code was selected as the winner of the Aga Khan Award for Architecture in the Muslim World. The Code riverside settlement continues to exist until this day, as a remarkable example of urban architecture.

= Horizontal media (please pick me up!) =
= Freedom of identity (please pick me up!) =
= Education (please pick me up!) =
= Consolidation (please pick me up!) =
= Infrastructure (please pick me up!) =
== On site ==
== On line ==
= Collaboration (please pick me up!) =

Original page:http://jaromil.dyne.org/journal/first_dharma_dyne.html

Gli hacker girano la Ruota del Dharma (pallotron done)

Sei il benvenuto a far girare con noi la Ruota del Dharma della nostra storia!

Questo documento e' una sorta di "Magna Carta" aperto: e' programmatico, visionario e inclusivo. Vuole proporre un piano da condividere ed e' gia' condiviso da molti. Proprio ora il nostro network ha raggiunto gli 8 anni di vita e potete immaginare come questo numero sia molto importante per noi.Se siete curiosi di sapere cosa sta succedendo per favore continuate a leggere, non vi stupiremo con effetti speciali, ma con sogni, pensieri e progetti che siamo pronti a realizzare.

Ovviamente questo testo non parla solamente di "noi": essendo un network aperto, includiamo varie realta' in giro per il mondo, con cui adottiamo una politica di reciproco aiuto e collaborazione. Questa collaborazione e' prevalentemente tecnica, come lo e' la nostra attivita' nello sviluppo di software libero ed open source. In fatti, aldila' della generica idea di FOSS, noi siamo spinti dai seguenti sogni, che stanno lentamente ma costantemente diventando realta'...

Per tutto questo siamo infinitamente grati al Progetto GNU, che ci ha permesso di scoprire come ottenere conoscenza, prendere controllo dell'ambiente in cui viviamo ed anche iniziare a costruire un nuovo pianeta :)

Original text:

You are welcome to join the new wheel spin of our history.

This document is an open magna carta: programmatic, visionary and inclusive, proposing you a plan to be shared and is already shared by many.

Right now our network has become 8 years old and by now you can imagine this number is very important to us. If you are curious to know what is happening please read on, we won't fancy you with special effects, but dreams, thoughts and projects we are ready to realize.

Of course this text doesn't just talks about "us": being an open network we are including multiple contexts around the world with which we share mutual help, where our contribution is mostly technical, as in our activity in free and open source development. In fact, besides the generic idea of FOSS, we are moved by the following dreams, that are slowly but steadily becoming reality...

For all this we are infinitely grateful to the GNU project that let us discover how to get hold of knowledge, take control of the architecture we live in and even start building a new planet :)

La Giovinezza del Dharma (pallotron done)

cerco la traduzione di Fernanda Pivano sul libro da lei tradotto in italiano - asb

Prima di tutto vediamo chi siamo: dopo 8 anni siamo capaci di tracciare un comun denominatore tra le persone attive nel nostro network, interconnesse grazie ad un approccio nomadico allo sviluppo ed alla vita.

Noi siamo giovani sognatori, in quanto spesso amiamo oltrepassare i limiti ed inventare differenti modelli per imparare, comunicare, condividere e vivere, rispetto a quelli proposti dalle societa' nelle quali siamo ingabbiati. Abbiamo in comune il fatto che siamo sopravvissuti fuori dai luoghi comuni, abbiamo coltivato le nostre speranze ed i nostri metodi di condivisione, di conoscenza ed i nostri attrezzi, tenendoli al di fuori di qualsiasi scatola chiusa.

Questo e' un periodo della nostra storia in cui parleremo con giovani voci, stiamo muovendo dei passi cruciali su cui baseremo la nostra struttura, sperando di mescolare l'interiore con l'esteriore, lo Ying con lo Yang.

Alcuni di noi sono nomadi, alcuni stanziati in differenti posti di volta in volta, alcuni vivono ai margini dei luoghi del mondo dove sono nati, alcuni lavorano per multinazionali IT, altri sono in sella a biciclette a girare il mondo, alcuni danno letture nelle scuole, alcuni si esibiscono in gallerie artistiche, altri sono impegnati nello squatting di case.

Quello che proponiamo qui e' un nuovo modello e abbiamo finalmente acquisito una visione pratica che ci consenta di svilupparlo in armonia con i nostri differenti ambienti.

Continuate a leggere se siete interessati a capire il come e il perche'

Original Text:

  • The only people for me are the mad ones, the ones who are mad to live, mad to talk, mad to be saved, desirous of everything at the same time, the ones who never yawn or say a commonplace thing, but burn, burn, burn, like fabulous yellow roman candles exploding like spiders across the stars. (Jack Kerouac, Dharma Bums)

First let's declare who we are: after 8 years we are able to trace a common denominator among the people active in our network, interconnected by a nomadic approach to development and life.

We are young dreamers, as we often like to stir limitations and invent different models to learn, communicate, share and live than those proposed by the societies where we are caged. We have in common that we survived out of the commonplaces, we cultivated our thoughts and sharing methods, knowledge and tools, keeping them out of any box.

This is the time in our history in which we'll speak with young voices, when we are moving some crucial steps on which we'll base our architectures, hopefully mixing the inner with the outer, the Ying with the Yang.

Some of us are nomads, some settle in different places time to time, some live in the same marginal neighbourhoods of the world where they were born, some are working for multinational IT companies, some are riding bicycles all around the world, some are lecturing in schools, some are exhibiting in art galleries and some are squatting houses. And yes, probably you are one of those, or you have been in contact with us, at least once.

What we are proposing here is a new model and we finally acquired a practical vision to develop it in harmony with our different environments.

Please continue reading if you like to discover why and how.

La liberta' della Creativita' (pallotron done)

  • La crescita della rete ha interpretato una alternativa alla "non-proprieta'" in una maniera ancora piu' pratica. Quello che gli eruditi e gli scrittori popolari denominano come una cosa ("la rete Internet") e' in verita' il nome di una condizione sociale: cioe' il fatto che ognuno nella network society e' connesso direttamente, senza intermediazione, a qualcun altro. La interconnessione globale delle reti elimina il collo di bottiglia che richiedeva un produttore di software centralizzato per razionalizare e distribuire il risultato delle innovazioni individuali nell'era dei mainframe. (Eben Moglen)

Il software libero e open source (spesso denominati con l'acronimo FOSS) e', quando ci si riferisce ai principi originali sviluppati dalla Free Software Foundation[1] (FSF), un nuovo modello di distribuzione, sviluppo e marketing dei beni immateriali. Sebbene vi consigliamo di dare uno sguardo alla pagine riguardanti la filosofia del Free Software pubblicate nel sito della FSF, sottolineeremo alcune implicazioni che sono molto importanti per noi e che hanno reso molte delle nostre attivita' possibili e motivanti.

Il FOSS implica un modello economico basato sulla collaborazione invece che sulla competizione, e' coerente con gli ambienti della ricerca accademica dove la condivisione della conoscenza e' fondamentale; lo sviluppo e' l'unione degli sforzi di differenti sviluppatori e puo' essere meglio sostenuto quando distribuito attraverso piu' nodi. Riguardo a questo ci piace citare John Nash (premio Nobel nel 1994) che disse che "i migliori risultati vengono da un qualsiasi elemento del gruppo che fa il meglio per se stesso ma anche per il gruppo".

Immaginate allora che tutte le creazioni riprodotte in questo modo possano anche essere liberamente vendute a chiunque in ogni contesto: questo apre un orizzonte di nuovi modelli di business che sono locali, e che evitano lo sfruttamento globalizzato, mantenendo la condivisione della conoscenza globale, utile a chiunque.

In piu', nei campi come quelli dell'educazione, noi crediamo che la independenza intrinseca del FOSS dalle influenze commerciali sia cruciale per fornire agli studenti la conoscenza che veramente gli appartiene, senza renderli dipendenti dai mercanti di software e della conoscenza che impongono licenze sulle loro creazioni che costituiscono poi i tool che gli studenti stessi hanno imparato.

In fine considerate, e sentitevi liberi di inventare nuovi percorsi, come l'impatto del FOSS nei campi della comunicazione, del social networking, dei giochi, dei media, e della evoluzione umana.

1. vedere http://www.fsf.org

Original Text:

  • The growth of the network rendered the non-propertarian alternative even more practical. What scholarly and popular writing alike denominate as a thing ("the Internet") is actually the name of a social condition: the fact that everyone in the network society is connected directly, without intermediation, to everyone else. The global interconnection of networks eliminated the bottleneck that had required a centralized software manufacturer to rationalize and distribute the outcome of individual innovation in the era of the mainframe. (Eben Moglen)

Free and open source software (often referred as FOSS) is, when referring to the original principles endorsed by the Free Software Foundation[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.1|1]] (FSF), a new model for distribution, development and marketing of immaterial goods. While recommending you to have a look at the philosophy pages published by the FSF, we'll highlight some implications which are most important for us by letting our activities possible and motivating them.

FOSS implies an economical model based on collaboration instead of competition, fitting in the fields of academic research where sharing of knowledge is fundamental , and development where the joint efforts of different developers can be better sustained when distributed across various nodes. In this regards we like to quote John Nash (Nobel in 1994) saying that "the best result will come from everybody in the group doing what's best for himself, and the group".

Imagine then that all creations re-produced in this way can also be sold freely by anyone in each context: this opens up an horizon of new business models that are local, avoiding globalized exploitation, still sharing a global pool of knowledge useful to everyone.

Furthermore, in the fields of education we believe that the inherent independence of FOSS from commercial influences is crucial in order to empower students with a knowledge that they really own, not making them dependent from merchants owning their creations by imposing licenses on the tools they've learned.

At last just consider, and feel free to invent more on these tracks, the impact of FOSS in fields as communication, social networking, games, media and... evolution.

1. see http://www.fsf.org

No nationhood (pallotron done)

  • Per far che i secoli tacciano di quel Trattato[2] che trafficò la mia patria, insospettì le nazioni e scemò dignità al tuo nome. (A Bonaparte liberatore, Ugo Foscolo, 1778-1827) One Planet, One Nation (Public Enemy)

Le nostre patrie e luoghi di origine sono sparsi e qualche volta molto differenti, difficile manternersi o mettersi in contatto a causa dei limiti imposti dal concetto di Nazione. Per questo pensiamo che il concetto di Stato e Nazione dovrebbe diventare obsoleto, i confini che impongono non coincidono con le nostre aspirazioni e le nostre abilita' di relazionarci l'un l'altro.

Duranti i pochi anni delle nostre vite abbiamo pensato di interagire e descrivere noi stessi all'interno di schemi nazionali, ma i veri limiti tra di noi sono stati la differenza tra i nostri linguaggi, nel frattempo abbiamo studiato per oltrepassare questi limiti.

Abbiamo ereditato dalle nostre storie nazionali paure e angherie, ma grazie al nostro network abbiamo imparato come gestirle, come se non appartenessero piu' a noi. Quello che rimane e' solo un problema che puo' essere risolto: finiremo di rappresentarci come parte di differenti nazioni. Anche se potremmo, non intendiamo costruire la nostra propria nazione, o proporvi una nuova idea di contratto sociale, piuttosto proporvi di oltrepassare questi bordi e prendere la forma di un unico pianeta interconnesso, e creare quindi una nuova cartografia.

Noi possediamo un pianeta! Ed e' sufficientemente giovane per curare le ferite lasciate dagli ultimi secoli di guerra, imperialismo, colonialismo e prevaricazione che hanno lasciato molta della gente attorno a noi coltivare differenze e false identita' rappresentate da bandiere e propaganda nazionalista.

Non stiamo reclamando di aprire i confini alla speculazione delle multinazionali, visto che siamo tutti coscienti che questa possa essere la retorica usata dagli interessi neo-liberali per calpestare l'autonomia delle nazioni in via di sviluppo. La integrita' Contestuale[3] di differenti ecosistemi sociali necessita di essere rispettata, tuttavia ancora oggi i confini nazionali non hanno avuto successo nel preservarla.

Con alcune eccezioni, molti dei programmi nazionali e dei fondi culturali con il quale abbiamo collaborato pretendevano che ognuno di noi vestisse la propria bandiera nazionale, come se fossimo reclutati in un decadente gioco di orgoglio nazionale e competizione, con una agenda di dominazione fisica, economica e culturale, tracciando tutti i nostri movimenti, come se fossimo pedine di un gioco a scacchi di cui noi siamo solo pezzi insignificanti.

Questo non ha piu' senso per la nostra generazione, noi rifiutiamo di essere identificati coi governi che possiedono i nostri passaporti, noi guardiamo avanti e ci relazioniamo fra di noi basandoci sul dialogo e lo scambio, approcci e infrastrutture che possono essere immaginate come globali ma sviluppate localmente, in una maniera aperta, come i canali che ci permettono di parlarti proprio in questo momento.

Percio' noi dichiariamo la fine delle nazioni, in quanto la nostra generazione e' connessa in maniera molto complicata, intersezioni di voleri, destini e, molto piu' importante, problemi da risolvere.

2. Trattato di Campoformio

3. vedere Nissenbaum, H, (2007) Contextual Integrity - http://crypto.stanford.edu/portia/papers/RevnissenbaumDTP31.pdf

Original Text:

Our homelands are displaced and sometimes very different, difficult to be put in contact with the boundaries given by nations. In fact we think that nation states should come to an end, for the borders they impose aren't matching with our aspirations and current ability to relate with each other.

During the few years of our lives we have been taught to interact and describe ourselves within national schemes, but the only real boundaries were the differences between our languages, while we have learned to cross them.

From our national histories we mostly inherited fears and hanger, but with this network we have learned how to bury them, as they don't belong to us anymore. What's left is a just a problem that can be solved: we will stop representing us as part of different nations. Even if we could, we don't intend to build our own nation, nor to propose you a new social contract, but to cross all of these borders as a unique networked planet, to start a new cartography.

We have a planet! and it is young enough to heal the scars left by the last centuries of war, imperialism, colonisation and prevarication that left most people around us cultivating differences and fake identities represented by flags and nationalist propaganda.

We aren't claiming to open the borders to the speculation of multinationals, since we are well aware this can be a rethoric used by neo-liberist interests to tramp over the autonomy of developing countries. The Contextual integrity[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.3|3]] of different social ecosystems needs to be respected, but still as of today the national borders didn't succeeded in preserving it.

With some exceptions, most of the national programs and cultural funds we agreed to work with were pretending each of us would dress a flag, as we were recruited in a decadent game of national pride and competition, with an agenda of cultural, economical and physical domination, tracing all our movements, assimilating them to leviathans that are playing their last violent moves in a chess game for which we are just seamless pieces.

This doesn't makes anymore sense to our generation, we refuse to identify with the governments holding our passports, while we look forward to relate to each other on the basis of dialogue and exchange, approaches and architectures that can be imagined globally and developed locally, in a open way the channels that let us speak to you right now.

Therefore we declare the end of nations, as our generation is connected by a way more complicated intersection of wills, destinies and, most importantly, problems to be solved.

2. Trattato di Campoformio

3. see Nissenbaum, H, (2007) Contextual Integrity - http://crypto.stanford.edu/portia/papers/RevnissenbaumDTP31.pdf

Networked cities (pallotron working on this)

Original Text:

  • Creo que con el tiempo mereceremos no tener gobiernos. (Jorge Luis Borges, 1899-1986)

Naturally our cartography draws connections among nodes, hubs of intelligence that are closer in the cyber space than in the physical one. In the last century we have learned how we can share music, lyrics, stories and images, since a few decades we are able to copy them without marginal costs across the whole world.

This let us relate to each other with an outreach that is amplified by the density of our living environments, the urban spaces that somehow offered enough gaps for our agency. Those who pretend to govern our living are now busy in controlling those voids, as every tree in a public square represents an obstacle for their cameras, omnipresent eyes patronising our evolution.

We found shelter in the ancestral practices of trance[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.4|4]], opening the doors of our perception to the unknown, resonating our own bones, enhancing the agility of our tongues to follow the hip hop flow of radical thoughts, skating over the universe we are constrained, painting fantasy over the imposed walls of our cities, jumping higher to join the loose ends of our parkours.

These practices are now among all of our cities[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.5|5]], seeded by our own need to evolve, to influence a governance that doesn't listen to us. Some kids turn into a dark army of vengeance, some lost the faith in future, some fall in the virtual loopholes offered by the magnetic startups of the dot.com boom. We need to offer ourselves an alternative to this hopeless conflict and the first step is to build a narrative that respects all choices, that doesn't neglects sufferance.

All this creativity and despair is shared among our cities, stuffed by unnecessary needs and mirages of success of the "creative industries", while we already elaborate a concentric vision that is linked to the density of our lives and the cultural flow of our errant knowledge.

Therefore we declare the birth of a planet of networked cities[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.6|6]], spiral architectures of living swirling above our heads and across our fingers, as they evolve in a common practice of displacement and re-conjunction, joining the loose ends of our future.

Our plan is simple and our project is already in motion. In fact, if you look around yourself, you will already find us close. While the current economical and political systems face the difficulty to hide their own incoherence, we are able to implement their principles better and, most importantly, we are elaborating new ones.

We are reclaiming the infrastructure, the liberty to adapt them to our needs, our right to property without strings attached, the freedom to confront ideas without any manipulative mediation, peer to peer, face to face, city to city, human to human.

The possibility to grow local communities and economies, eliminating globalized monopolies and living up from our own creations, is there. We are filling the empty spaces left in our own cities, we are setting our own desires and we are collectively able to satisfy them.

Furthermore, some of us are seeking contacts with the lower strata of societies, to share a growing autonomy: as much they are excluded by the society they serve, that much they are close to freedom, while it is clear that autonomy is the solution to present crisis. These marginal communities were the villagers who, mostly because of rural poverty, could no longer survive on agriculture, as well the migrants and refugees who had to escape their birth places, or never had a homeland. They came to the city and they found neither work or shelter. They created their own jobs out of the cynical logics of capitalism, mostly in refuse recycling. They look ugly to the minorities in power, while most architect and urban planners unjustly call "illegal settlements" their shelter. Some of them they organise to gain power with solidarity, and those are the squatters.

During the past decades we have learnt to enhance our own autonomy in the urban contexts[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.7|7]], diving across the different contexts composing the cities, disclosing the inner structure of their closed networks, developing a different texture made of relationships that no company can buy.

We are the Weaver Birds, burung-burung manyar[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.8|8]], we share our nests in a network, we flow as the river of the spontaneous settlement of Code in Yogyakarta[[http://jaromil.dyne.org/journal/first_dharma_dyne.html#fn.9|9]], the gypsy neighbourhood of Sulukule in Instanbul, the Chaos Computer Club , all the hacklabs across the world, the self-organised squatters in Amsterdam Berlin Barcelona and more, the hideouts of 2600 and all the other temporary hacker spaces where our future, and your future, is being homebrewed.

This document is just the start for a new course, outing an analysis that is shared among a growing number of young hackers and artists, nourished by their autonomy and knowledge. Our hacker spaces are quickly proliferating as we don't need to build more space rather than penetrate existing empty space, we are highly adaptive and we aim at connecting rather than separating, at being inclusive rather than exclusive, at being effective rather than acquiring status.

To those who feel threatened we ask: do not resist us, for we will last longer than you, and leave us space, for you don't use it while we do. Do it for the good of all of us, because we are your own kids.

4. Lapassade, G. (1976) Essai sur la transe, Éditions universitaires

5. De Jong, A, Schuilenburg, M. (2006) Mediapolis. Popular culture and the city, Rotterdam: 010-Publishers

6. Batten, D.F. (1995), Network Cities: Creative Urban Agglomerations for the 21st Century, SAGE

7. Lapassade, G. (1971), L'Autogestion pédagogique, Gauthiers-Villars

8. Burung-Burung Manyar means "Weaver Birds" in bahasa indonesia, is a book by Romo Mengun published in 1992 by Gramedia (Jakarta)

9. the Code riverbank was considered an "illegal settlement" of squatters, while Romo Mengun has been active between 1981 and 1986, gathering the sympathy of intellectuals believing that these poor members of society should be accepted and helped to improve their living conditions. The government of Indonesia planned its forced removal in 1983, but as protests followed the plans were cancelled. Nine years later in 1992 Kampung Code was selected as the winner of the Aga Khan Award for Architecture in the Muslim World. The Code riverside settlement continues to exist until this day, as a remarkable example of urban architecture.

Horizontal media (please pick me up!)

Freedom of identity (please pick me up!)

Education (please pick me up!)

Consolidation (please pick me up!)

Infrastructure (please pick me up!)

On site

On line

Collaboration (please pick me up!)

WeaverBirds/it (last edited 2011-11-14 10:52:17 by jaromil)