1-O should remind us to not ever forget that people’s power is unstoppable

The celebration of the referendum of independence of Catalonia, with results of more than 2.2 million votes, has shown many things and some of them very important for those of us that believe more in the self-organization capacity of the people than in any State .

And it has shown that a decentralized and massive disobedience movement can not be stopped by the repressive forces of the State.

The national police and the civil guard were only able to stop some voting centers in few hours. They were absolutely incapable of having a widespread impact on a referendum that had more voters than for example the referendum on the European constitution or that of the Statute of 2006.

It has just been a real display of what was already explained with this article from la Directa, after a detailed study:


Police’s violence has been brutal, outraged and shameless. Yet, it is just another example – a very mediatic one – of what is the State’s repression. There were more than 800 injured, to whom I also wish to have a quick recovery.

Many have suffered in recent decades similar repressive episodes; with the addition of having to fight also for this repression to appear in the press, not counting with the support of any political or economic central power. The Catalan participants of the demonstrations against the G8 in Genoa in 2001 would remember it , especially those who have seen the terror at Scuola Diaz. This episode, by the way, did not even receive the support of the Catalan government at that time.

What is more special and unique is the power that millions of people have shown in participating and coming through a successful disobedience action, even though a state has done everything possible to prevent it. This disobedient capacity of the self-organized people will not be discussed in the European Parliament nor will have the attention of most of the media. This is why it is the bottom-op processes and the social and community media that need to address this issue. So that we appreciate, extend and, above all, never forget the disobedient capacity of the self-organized people.

There are many more events where this demonstration of people’s power would also be important. Invite 20000 refugees without waiting for a state to accept it; Avoid evictions of more homeless people; Stop enormous constructions in a natural territory.

And still would be many more if we can think globally.

It is clear that if they can concentrate thousands of police in the same place, it would be more difficult in that place, but that would only indicate that the rest of the territory is free so that we can self-manage it. And finally, finally, there is no way to prevent popular sovereignty from below, if it is exercised in a coordinated and decentralized way.

I am sure that the defense of Catalan self-determination will take into account how the power of the people is unstoppable in the coming days. I also hope that all the just causes of the world in which citizens have to face the repressive forces of a state will never be forgotten and especially those cases that we will need to defend the self-management of daily life in front of the authoritarianism of states.

Statement read at the Human Rights award ceremony of the  Films and Human Rights Festival in Barcelona

Enric from the Screen of Texas Cinema of Barcelona.

Enric from the Screen of Texas Cinema of Barcelona.

Dear Fina thanks for all the support you have given me and for collecting the award on my behalf. I wished that I could have been there in person, but with the pending arrest warrant in Spain, it made it quite difficult. However in the coming days we will reactivate  the #Returnwithfreedom campaign with the goal of turning that slogan into a reality in 2017.

Thanks to the festival for the courage and determination to award the prize to a cause despite not having the blessings of state authorities, corporate and media.

Looking beyond my personal situation, I think it is a great success to link human rights while denouncing the current banking system, as the banks have the privilege to create money out of thin air which is an absolute penalty for social, economic and ecological rights.

This is not a new problem, because for generations the financial system has created money out of nothing and made profits from interest, which has contributed to the poor getting poorer and the rich getting richer. Which was already fully realized with all that came after the banking crisis and the economic crisis that has affected most of the population.

A lot has happened in the last eight years, related to the so-called crisis, but very few attempts made toward actually solving the problem from the root. The reform of the system of money creation has become a topic for public debate only in a handful of countries. Specifically, Britain, Switzerland and Iceland.

This was discussed in 2014 at the London parliament, but it didn’t go beyond the debate. At least there was a discussion, which hadn’t happened for 170 years.

Iceland last year created a working committee of Parliament to asses the reform of the creation of money.

In Switzerland there is a pending referendum on whether private banks should continue to create money or not.

But unfortunately neither of these countries are in the Eurozone. Several European states (especially in southern Europe) are paying interest on a seizeable debt in comparison with their budget, which reduces their ability to dedicate themselves to the welfare of the people. Although on paper the states have defined the powers of the European Central Bank, it puts a great strain on them to continue paying money that’s created out of nothing. While many of the existing banks have excess liquidity in speculative markets, they’re lacking in supporting the real economy since there is not enough profit. Even the ECB’s expansionary policies with 0% interest rates haven’t worked to boost the economy.

With all of this going on, there aren’t any significant questions being posed by political institutions as to the role of the banking system. The main reason being that they’re the ones responsible for making this whole system so complex that it goes over the heads of the politicians as well as the general public.

In summary, although it has been shown that the current financial system harms the development of the real economy and hinders the improvement of social and economic rights, we can not expect the current financial system that put us in this mess, to get us out of it. We are faced with the challenge and responsibility to build a new financial system that places humans and the planet at its core.

Rather than continue to wait for the system to reform itself, several groups have spent years working toward building a new banking system which focuses on supporting activities that help create a productive economy that meets the people’s needs.

A banking system where cooperativism remain a center of the financial activity and the environmental practices are a basic condition.

A new banking system where money creation serves the common good and cannot be abused for profit or political interests. But rather, gives the economy activity with social and ecological values  access to much needed funds to perform their mision.

A new way of banking, which demonstrates to the European Central Bank and all who support them that there are better ways, and still they avoid doing, we’ll do it.

A new banking system that is not just a dream, but through the help of Faircoop and several networks and collectives, will become a reality in 2017.

So I ask you to keep pending:

We want to achieve two goals by 2017. #Returnwithfreedom and build a new banking system for the people.

People, that are rebellious, self-organized and free. is all what we count with.

We need all of your support, your trust and your participation in order to achieve it.

Thank you all today for being here!

Learning from democratic autonomy to build communal autonomy

In recent years the debate on the options for political organization beyond the State organization have been rekindled. This has been due to experimentation with democratic confederalism in Rojava, and to what they are calling democratic autonomy.  

In the context of a non-state control of the territory, during a war situation, under the protection of Kurdish militias and their allies, this new society is being built without having to unseat state structures, which are evident in their absence.  







This process of democratic autonomy is possible in this exceptional situation lived in the middle of the Syrian war. This could make us believe that this alternative construction can only occur in similarly exceptional circumstances. This is why I find important to analyze its theoretical basis and take note of some elements that can help visualise how many of those experiences are within our reach, in spaces controlled by Western States, and that it really depends on us to make them happen.

Thus, in several western experiences we have seen situations in which social support for legitimate but illegal action allows it to prosper in the long-term. The great resilience of the squatters’ movement in relation to the various repressive state strategies in recent history, demonstrate how it is possible, through civil disobedience, to create communal spaces, without support of any economic or state power.

Reconstrucció autónoma de Can Vies





Logically, even if we want to build greater alternatives, we cannot squat a city, or even a whole neighbourhood. We can´t escape the ethical and political duty to live together in diversity, with people of any ideology and way of life as neighbors. 

And therefore, while through diverse experiences, physical or not, we create communal spaces with no State, it is not the territory that unites them but the social, economic, political relations they share. In fact it happens this way with adverse governments, but it is so also in the context of governments supposedly supporting grassroot initiatives. For example this longside living among  antagonists has continued in Caracas neighborhoods through all these years of the  so called “XXI century’s socialism”, and if it hasn’t   gone any further  in social change, I dare to outline that it is due to  the fact that in  Caracas the communal spaces and  projects didn’t grow more  than what they did in Barcelona.

Perhaps Rojava’s democratic autonomy does add a remarkable strengthening to communal spaces in every aspect of the day-to-day, because it is from local communal spaces that political self-government is constructed.

Democratic autonomy and territory

Controlling  a territory is a way of granting that communal initiatives are not  repressed by a State, but it has no direct relation on reconstructing the  commons. And controlling a territory requires that, either by elections, or by military force, hegemony is at disposal. But that is no  condition to construct the communal. The communal can be created now  everywhere although we don’t have that hegemonic control. We can find  other ways of protecting ourselves from repression which do not imply a  dependence on so unreachable situations in most of the world.

Zona a defendre (ZAD) in the south of France





But   if this is a model;  if  we know that legitimacy sustained by community   protects the  common, what  prevents us from building it in any context   in which we can count on a  sufficient participation?

Nowadays  in most of the  world -except, in a very significant way, in near and middle east-  the primordial power struggle field is mass media. One  who has the  more media support is stronger in the day-to-day and  probably  in  the  frame of elections has way far the winning chance, and  mostly  the opposite: with no mediatic presence there’s no chance of  victory.

Nevertheless   the same  great  alliances from below that have been seen   to create  great  parties haven’t been seen for cooperative media  creation.  These are  still today small initiatives of  cohesive groups on a  local scale.  So when we think of strategies  protecting  communal initiatives, one of  them is clear: great cooperative   communication  alliances should be made.

Building other society here and now from the communal.

Communication is important as an alternative to military force to defend an autonomy   process. Also is very important the determination to desobey. But, we need many more things to create it. Creativity, imagination, dedication, lots of effort, teamwork, openness, inclusiveness, dialog capability are needed.

Nothing    that as human beings we can’t achieve. Actually it is much more difficult to dominate a territory with the common goods values, isn’t it?

I’m convinced that the principal reason why we haven’t reached to big quotes of autonomy in the grassroots initiatives, which are given in western countries, is because we haven’t imagined it enough yet. In other words, we havent succeeded in achieving enough consensus   around a  fundamental force idea: we can move forward in a significant way  in  making real the society we wish, even before bringing down  capitalism and the State.

It is clear that by living in a different society we won’t bring to an end the enemies of the people, but it is a powerful truth the one that shows that precisely that experimental and open practice of the communal, working in a generalized way, can be such a source of  opposition and resistance as to reduce the real hegemony of the capitalist system in our societies.





It’s  important to have in the center of the imaginary that plan of  constructing ecosystems of spaces and social relations which cover the integrality of basic needs and that they are open to free  participation of anybody, taking care of everyone with equality. Thus, I  propose to call this experimental practice of building a new society  besides the State without the need of having hegemony over a given  territory, Communal Autonomy.

Naming communal autonomy

This communal autonomy we have to mention with as much insistence as needed  so it is extended to many people’s imaginary, in order to make it possible.

Communal is that which, not being private, is autonomous and, not being statist, is for everyone. In other words, communal practice is that one which can defend by the strength of facts the necessities of every participant and the resources they need to live a dignified life.

As Bookchin said, communal is a process that is expressed in the collective self-organization ability that radiates directly from the individuals’ own freedom.

Different from him, I don’t think that standing for municipal elections can help as shortcut towards the construction of a system based in direct democracy and assemblies, but i rather think that so leads only to integration of ex-activists cadres  in institutionality.

Since the counterpower option from local was left in second layer in his proposals, perhaps it didn’t have enough attention or ulterior development. That’s why it seems to me especially important to outline and stand out that the commune of communes should be constructed from pure action and outside from the State.

Thus, communes don’t need to take power to allow the “creation of an organic and decentralized society ruled by exchange and mutual support through confederation, forming a “Commune of communes” (quoting Bookchin’s vision). In fact, not entering in that institutional power comes to me as a necessary condition for success in a long term communal process.

Even beyond a confederal vision, in current scene where internet and its use for mutual support is an indisputable reality, those communes can be born not only in the local scene but also through groups of interests and subjectivities that, disregarding their place of residence, choose to generate affinity links and common action.

In fact I find important and proved to point that are flexible and open structures the ones that more aggregation capacity have before a communal autonomy can be consolidated.

So in this process the network and confederation forms must coexist to facilitate the extension of autonomy practices and communal spaces. We can call this process of aggregating spaces of social relations free from market, the State and any other hierarchical and uneven pattern, communalization.

Autonomy beyond the territory

Communal autonomy differentiates from democratic autonomy in that in the first case there is no territory control for it to be practiced; and this important distinction leads to the fact that its practice can be sensitively independent from the necessity of counting with a territorial control situation (which usually comes together with an army, etc..)

Constructing autonomy -democratic or communal- in different contexts in the world, as much in failed States as in strong States, as much in local as in global networks, can and must become the best tool for the imaginary renewal on what can be an alternative to the Capitalist States system, and being therefore a necessary path for a feasible integral revolution in the present century.

Today is the second faircoop birthday, eight birthday of the Crise publication

Today is the second faircoop birthday, eight birthday of the Crise publication, (and five of the occupy movement, by the way).

8 years since the crise of the current banking system and at the same time, since I presented publically the insubmissive action against their money creation system.

Nowadays, I has lived more that the half of this time clandestine. In one or other situation, (except the two months that I was in prison) free, building practises of other societies at the margins of States and Capitalism.

Lot of work to do and without time for long statements…

Last august was launched freedomcoop.eu

Attention in october, to the group of launchs which Faircoop is preparing to go close to other economy without the old banking system ;-)

pd: for english speaken look at the last summary of contents about what happened in 17 of september of 2008: http://enricduran.cat/en/how-i-got-492000-euros-from-banks-on-68-unpaid-credits-and-made-public-as-a-civil-disobedience-action/

How I got 492000 euros from banks on 68 unpaid credits, and made public as a civil disobedience action!

The seventeen of september of 2008, two days after of the bankrupt of Lehman Brothers which simbolized the extension of the USA mortage crisis to the whole banking system, worlwide, the streets of Catalonia was full of 200000 copies of a magazine with a very appropiated title “Crise”

The question in the frontpage was very appealing:








In the central pages, of this 16 pages unique publication, a expressive title got the attention of the people in all the country, making anyone curious to read the whole article




Some key sentences in the article sumarized the aim of the action:

“I am writing down this pages to announce that I have expropriated 492,000 euros to 39 banks through 68 loan deals. If we include interest on arrears, the present amount of debt is over 500,000 euros which I will not pay.
It has been an individual disobedience action towards banking that I have carried out deliberately to denounce the bank system and to use the money for supporting initiatives which alert from systemic crisis that we are starting to live and which intend to build an alternative society”

“Achieving 492,000 euros with no bank guarantees in an economic downturn context. It shows how the banking promotes indebtedness from families over any control or over any risks contingency plans and common sense”

After being working in this plan since summer of 2005, the moment of using the surprise factor to appear in the scenes arrived, on september 2008.

Meanwhile hundreds of volunteers was distributing Crise on the streets. Around one hundred activist knew this action before distributing, other 500 hundred, realized at same time – most of them with big joy,, after being advised before that something challenging was going to be presented in the magazine.

In fact, to be able to be the first who shared the news, with an action of self-incrimination, before any police, informer or banker realized it had already been a great success.

The plan worked as envisioned. Already in the same morning live programs on TV was showing it and looking to interview me, meanwhile I was able to keep in a secure place, then hidden in Sao Paolo, and talking with the media from there.


You can see here an exemple about how The Guardian reproduced the news the day after:

Most of the banks with license to offer credits in Catalonia, was affected, but they was so surprised, that only some recognized at same time that “it is true”, meanwhile others said “it is not true” before correcting it the day later.

The key of how it was done appears in some of the sentences of the article:

“After some research and attempts, in the spring of 2006, I started going ahead definitely with this idea; I was making various banks, savings banks and finantial credit establishments think that I wanted to refurbish my flat or buy a new car. In some cases, I was doing that by using a company I created with the aim of justifying certain investments as the purchase of audiovisual materials for a production company.
The advantages of asking for a loan by a company are that debts as a company, even when it is a sole shareholder company, do not get registered in your personal credit history, so you can always increase your debts indefinitely without being detected by CIRBE (information system about debts from the Bank of Spain)”

I had found two more important loopholes within the CIRBE system that helped me acquire most of the funds. One was that loans of less than 6000 euros didn’t get reported to the CIRBE system and the other was that there was a 2 month delay in reporting loans greater than 6000 to banks. So this was the plan, I wanted to go after the big loans, but I had to execute this in stages. First stage was a long and grueling one. I had to establish solvency/good track record with the banks, which meant I had to simulate salaries. So I proceeded to take out many under 6000 euro loans from various banks over a 2 year period, kept transfering those amounts to the target banks as a salaries, built a good history. Once I had established a good rapport with the target banks, I knew I had 2 months to execute my plan to take out loans greater than 6000, and so I did. I was able to take out 300000 euros in 2 months, the final phase of my plan was complete.

“These loans were applied without any guarantee neither from another person nor from any properties, just by my signature and an invented occupation with a great false payroll that was making them believe I was earning enough money to cover the financing by far. The crux of the matter is banks have no way of checking wether the payroll one presents to them is real or not, as long as the company and the person really exist.
I also had to present them some right bank statements that I could get by circulating money from company accounts to personal accounts through payroll transfers in order to pretend some personal deposits, which banks were believing at all. In some cases, they were asking me for a job contract, Income Tax Return or work history. They were asking my companies for the quarterly VAT return and, when they were older than one year, for the Corporate Income Tax.
All this can be properly presented: sometimes with real information and when it is not possible, with a printer, a photocopier, scissors and sellotape it works wonders! “

You can see here a comic with a summary:




This declaration also included a call to action” saying:

“because there are some debts you could not pay and you are already in the banks’ defaulters lists… why don’t you contact me to set up a defaulters union? There are more people registered in defaulters lists than in unemployment lists…and living without checking accounts is some kind of art which deserves to be shared!
What I am going to do from now on”

The days following, a multitude of defaulters, begun to organize themselves – in the forums crise collective provided – about mutual aid of debtors, becoming the first movement of that kind in Spain time before the mortgaged platform was launched.

Get here, the full pdf version of Crise:

Time after there are different resources that has been added for facilitating more information of this action.
One of them was a handbook:


This book was coordinated by Nuria Guell and with the participation also of Lucio Urtubia”
(get it here: http://www.mon3y.us/nuria_guell.html )

As a part of this teaching process Lucio and me, did a conference in a squat in Barcelona
you can look here to my explanation with all the details:




Much later (march 2014) there was a documentary “Come back” published that had witness accounts of different people who collaborated in this action (this was covered until passed prescription time, then because the criminal risk, that could mean). This is the piece who explain more detail about how the money was distributed.

Look to it, here:

Next time I could focus on other aspects of the story, (what happened when I came back to spain in 2009 etc..) but this post has been more focused in the banking action itself.

8 years after, and accused by the same charges I suggested on S-17 publication I stay in clandestinity, meanwhile no money has returned, and nobody more has been charged of this action.

After this years , new significant initiatives has been born, with the same vision that mobilized me, years ago. Look for example in this article:

If I could be able to come back to 2005 and decide again, I would do the same. I feel that the risk I took was worth, all the consequences that has been created for radical social change, in the last 10 years.

Henry D. Thoreau, said: “Under a government which imprisons any unjustly, the true place for a just man is also a prison” I would like to add, that the exile is still better because outside prison they can’t stop you to build the just world that you carry in your heart.

From the institutional way to the integral revolution

The current international political context allows us to clearly see the serious limits to the possibilities of social change through institutional routes.
On the one hand, the new left-wing political experiences in Latin America have had scarce impact on actual political life in the countries where they have had a chance to govern. There is a particularly great difficulty in sustaining long-term processes, given the dependenceof these parties on electoral processes where corporate lobbies and private media have all the well known strategies with everything but fairness. Instead, these processes are used to topple governments. Look no further than what happened in Brazil a few weeks ago.
On the other hand the trajectory of the Greek government last year, is a masterpiece if you would like to learn that being in government is not the same as being in control. This case is discussed in more detail in the following article:  https://fair.coop/neither-in-nor-out-towards-a-socio-economic-community-of-european-peoples/
Meanwhile, within the spanish state, election after election has served little to move a step further. This demonstrates that clear majorities in the streets and on social networking platforms are not useful for creating parliamentary majorities.
When the 15M movement began occupying Spanish squares in 2011, it took just 30 days to turn the political imaginary of several generations completely upside-down. The expected political continuation of this however, has not even been able to create a social-democratic policy programme, in more than two years.
In Spain, during the first year of the so-called cities of change, we have seen that the discourse and mood have improved significantly. Despite this however, where key decisions are concerned, depending on the capitalist system and on state heirarchies has not even made it possible to create humanitarian measures against increased evictions or welcoming refugees. Let’s stop talking about structural measures. 
In exchange for these phyrric reforms, an entire generation of experienced and well known activists left  the streets and have been immersed in an institutional dynamic which seriously limits their capacity to disobediently break away from established practices. 
This reality is therefore very far removed from Murray Bookchin’s libertarian municipalism. When gaining municipal power, Bookchin proposed dissolving it and calling for a popular assembly. The 15M’s so-called heirs are instead sacrificing their compromise of disobedience in order to constrain  themselves within bureocracies and heirarchies within government institutions. It is a very tied up system.
Large  scale disobedience movements have not developed their profound capacity  for action after leaving the 15M behind. A good example of what it is  possible to do has been the impact of the PAH squats and occupations in  the spanish state.
Here are two strategic questions I’d like to leave hanging.
Firstly,  what is more feasible: to get more than 50% of the population voting  for parties that question the established order through their  un-actioned programme? Or that the 5% of people who question  this order  can organise autonomously and disobediently, showing in practice how  this world we carry inside might look?
Secondly,  how do we gain real power to change things? Is it by trying to reform  the economy from governments that don’t even have the banking or money  creating powers that the lisbon treaty bestowed on the ECB? or is it by  trying to create a different economy, with new banking and monetary  sovereignties?
Adding  other perspectives, we can analyse how basic processes in different  parts of the world, based on a gradual grassroots construction of  democratic  autonomy. Zapatistas in Chiapas, and the Kurds of Rojava and  Bakur are examples of ongoing solid and strong development, despite  state forces using fierce violence against them year after year.
It  is important to note that the most radical and inspiring social change  processes share a common grassroot element in being created outside the  margins of the state. In Europe, millions of anti-capitalists prefer to  bang their heads repeatedly against the state parliamentary system,  without getting what they want, and losing a huge part of their concerns  and values along the way. Instead of prioritising the creation and  support of self-organised initiatives who are using real strength to  transition from below to another society. 
If  this century began, at a planetary level, with movements of resistance  against the systems of neoliberal globalisation, continued with the  social forums that showed that another world is possible,  and today in  the second decade of the 21st century, we are in the era where we  construct these other worlds.
Even in Europe, these self run initiatives, opposed to existing states, have not only triumphed, despite a huge parliamentary hierarchy in the latest years, but we also continue advancing and finding new challenges to focus on. 
The catalan integral cooperative for example, is a consolidated reality  after 6 years, more than 700 projects and many thousands of participants. Other integral cooperatives and similar projects have been extending especially to various regions in the south of Europe.  Movements like community supported agriculture, worker run fabricas recuperadas, and the experiences of community economy which  create practices in which the exchange and the gift are more dominant than market forces. 
These prefigurative realities, although incipient, are strengthened through online networking and making local contacts between projects mainstream.
There are thousands of social currencies used in practice, consumer groups, self-managed social centers, free and autonomous schools,refugee or paperless people’s solidarity groups, that defy the capitalist model and the dominant role of state law; It is a fertile ground for the extension of a  movement that breaks away from the establishment, and is disobedient towards States, in order to build a new collective sovereignty based on self-determination and self-organization of communities of free human beings.
FairCoop was created to enhance the spaces of international collaboration (or to be more precise, inter autonomous and intercommunal). It is a global and multi-local ecosystem that contributes to the process of building another economy for another society. It sharesprinciples of integral revolution, such  as the assembly run nature, open participation, the non-recognition of states as legitimate subjects and therefore integral disobedience to that can empower the construction of other forms of cohabitation and self-government.
Faircoop recovers the principles of integral revolution as processes of radical transformation at the margins of the current system, across all aspects of life, and builds a coherent ecosystem of projects, resources and tools. It has the objective of facilitating the process of integral revolution in any part of the world, i.e processes where self organisation and democratic autonomy can be built at a local, regional and global scale.
Among these tools, Faircoin is a p2p based social currency that seeks to fund these self-managed processes, and to connect initiatives from alternative economies (from solidary economies to the communal economy ), reinforcing the work that movements are actually doing that usually at the local level, They are using and promoting social currencies. In addition Faircoin intends to update the technologies used in these alternative monetary systems, to make them stronger and more resilient from hypothetical institutional attacks. (If you want to read more in detail about it, read the annex on Faircoin 2)
It is time to make Galeano’s conjecture real:  “Many small people, in small places, doing small things, can change the world”
and apply it to some larger things, such as generating tools for the articulation of all those little things and apply methodologies that have proven successful to respect the diversity of all participants as the democratic confederalism that being an old form of political organization in places like the Iberian peninsula, now the Kurds are popularizing.
After so many efforts dedicated to the institutional way, what if we give a very big push to the path of self-management?
You know what? Answering yes to this question will  go much farther than a vote. It means saying you want to make your life an example of the world you carry inside, ie mixing theory with practice. To answer yes to this question, is to enter a dimension in which we no longer depend on whether they are more than we are in order to succeed; whether we are thousands or if we become millions, we will rely on ourselves and how far we are willing to go to make our dreams reality. Do you dare?
Faircoin 2 Annex 
In this postscript, we would like to go into more technical detail without creating a barrier to accessing the main parts of this article. The invention of the blockchain and its implications for money systems and contracts, is rapidly leading us to a scenario in which the centralization of states, judicial courts and central banks is no longer the only means to generate an autonomous economic, political and legal system.
The blockchain allows us to account for economic operations in a way that is difficult to corrupt and manipulate.  This is possible due to a combination of encryption and decentralization across hundreds of computers that share the system’s data
Even so, the new technological capitalism spares no effort in investing in everything related to the blockchain, integrating it rapidly into astrategy to renew banks and companies’ organizational systems. They are turning most of the blockchain related initiatives into an advance fleet for this new networked capitalism that so pleases the anarchocapitalists in silicon valley.
For this state-of-the-art capitalism it does not seem important that in the case of bitcoin, energy consumption and industrial mining racehave skyrocketed, because it is in the interest of investors (and it apparently does not matter that this is not to the benefit of the planet) orthat distributing these new coins gives more benefits to those with more …
But at Faircoop and in other self organised or autonomous initiatives, we care a lot about these things. For the blockchain and its associated technologies to really be tools for the common good, FairCoop is working on Faircoin 2. This second version features a cooperative and distributed blockchain whose intent is to adapt this technology to the values of social movements, such as furthering the commons, or solidary, collaborative and communal economies.
As Faircoin can’t rely on money invested by economic elites it prioritises the commons rather than private gain. We need those close to the 99% to understand the importance of these developments for social change, and that we all participate collaboratively in making them possible. This is why the Faircoin 2 crowdfunding campaign will be active until the 7th of July. 
Faircoin is bringing these innovations to the world as a commons. If you’d like to collaborate in helping them succeed whilst they are maintained by people with cooperative and solidary values, like yours, you can now join in and get your first Faircoins in the process. 

Fair Coop. Target: Earth


An open cooperative as a revolutionary tool for building a new global economy

Today I have not expropriated any banks, nor presented anything anyone can call illegal, against perhaps what expected by many, neither do I present a strategy directly related to my return to public freedom, which does not mean I am not still defining that plan.

What I now present is a revolutionary project on a global scale, a fruit of the immersion and learning I was allowed to thanks to my 19 months of intense activity in the seclusion of hiding.

The moment this project was born during my nights of creative solitude, it became clear to me that I had to make this both a priority and a reality before taking any risk as an individual. Today, I am pleased to have acted on that determination, and I hereby submit the project so that it may become everyone’s.

It is the open, global cooperative Fair Coop, one more step in the extension of the integral revolution worldwide; and also the p2p society values, open cooperation, and hacker ethics, among others.

I will now explain some of the thoughts that inspired me to do this:

The blockchain and Bitcoin brought to the world one of the few missing pieces to allow us to become independent from the old economic system. Old, centralized and new, decentralized systems have begun an open competition for domination in the world of the future. And for the first time in thousands of years, decentralized systems have another chance.

However, for those of us who understand the world in terms of cooperation, decentralization is not enough; we believe this new world needs self-organization and mutual support, cooperation needs to infiltrate all those corners where domination is falling behind.

Cooperative, self-managed, collective, community-based projects are extending and multiplying everywhere.

The practices that preset the way this other world can be everyday, are very much alive. Although these practices are beginning to be quite interconnected at bio-region scale, they are still too isolated and there is mutual ignorance among initiatives that are thousands of kilometers from each other, on different continents, based on different languages.

Large amounts of commons are being built in parallel at the local scale, but any one project’s evolution has so far been insufficiently shared with the others. We need more powerful tools to help us share our knowledge, and we must be able to finance their development.

We don’t want to stay as viewers in the confrontation between the old, oligarchic and the new, netarchic capitalism. We want a cooperative system also on a global scale, like the ones we practice at local scale, and if we want to see it happen we have to build it.

Therefore it became necessary to work on a project to put social cooperation back on the stage of the dominance struggles between economic systems, showing that the path to put human beings back at the center is possible, and is there for us to expand it.


This project has arrived and is called Fair.Coop, The Earth cooperative for a fair economy.

The initial push to boot this initiative is what we have named “hacking money markets to introduce the virus of cooperation”.

This means:

A cryptocurrency, negotiable in an uncontrolled way in decentralized markets around the world can be understood as social capital, in which the number of shares is equal to the total number of created coins.

If we choose it as our founding capital for a cooperative, it means this capital, instead of being accounted in the dominant currency (euro, dollar…) will be in a currency the system can not control, and also, as our cooperative project grows and provides resources and services of proven usefulness, the value of this capital and the entire cryptocurrency will grow accordingly.

It is an important point and I will explain the meaning of this in a different way so it can be fully understood:

Consider traditional capitalism. Company owners extract value primarily through:

  • Income from capital
  • Labour exploitation

In some transnational corporations, netarchic capitalism adds a third way to extract value: free collaboration between humans. For example Facebook or Google ads generate a lot of money because we use their “free” services, while we in fact are working for them for free.

What if it is us who create technological tools for cooperation between equals, and use them to generate free knowledge, global commons?

Well, then we can do what we like and consider helpful: cooperating, sharing, learning, while letting the economic value of our work remain in cooperative projects, and even reverse to ourselves.

It became necessary therefore to find a coin that was not controlled by old capitalism (euros / dollars …), nor exploited by the most innovative capitalism (Bitcoin), one in which we can incorporate our values and cooperative practices. Faircoin therefore was chosen.

After months of networking and creation, Fair.coop is born today.

The space is open to start cooperation among all of us, and we have supplied the cooperative 10,000,000 faircoins, representing 20% of total existing coins.

This social capital was injected into Fair.coop with the following distribution:

And the following conditions:

Except for the Pool fund which can be used to cover operating expenses at the discretion of the Ecosystem Council and the whole fair.coop, contributions to the other three funds can not be touched in one year.

With the Global South fund we call for a redistribution that can reach as many local projects as possible, prioritizing the empowerment of the areas and environments most attacked by the current system, generating a peer-to-peer cooperation environment, to restore global economic justice.

As for the Commons and Technology Infrastructure funds, the call is to qualitatively prioritize projects that can most benefit the global common good.

This period may well serve to build a participatory, creative and mutually supportive process leading to decisions in relation to the right priorities, defined collectively and efficiently. Also, as collaboration between equals multiplies under all Fair.Coop and especially the FairNetwork,the value of FairCoop’s social capital is expected to respond by growing in value relative to fiat currencies, not forgetting, as a symbol of our independence, that 1 faircoin will always equal 1 faircoin.

In this way and just for starters, 20% of the existing monetary resources remain in the hands of a participatory and open political process. Meanwhile Fair Coop will work to continue recovering for the common good resources which may be redistributed through the same funds.

So this time, if our collaborative and freely shared vocation is to benefit someone financially, it will be the same ones who are building it before anyone else, that is all cooperatives, and through the funded projects, all of humanity.

In other words, we have finally found a way to cooperatively organize, share, learn, help, one that can self-manage without the need, at least in the most delicate initial phase, to depend on others, or having to prioritize selling our production in the market, not even keeping up with regular member fees. All we need in this first phase is to create free knowledge, share andbecome interwoven the way we know best, extend the intangible, and build the material commons; build social currency networks based on faircoin, such as the Faircredit project already presented (LINK).

We can innovate to create value together in many areas of the commons.

We can each contribute our bit of knowledge, political participation, time, donations, products, services, investment, network-building. Each based on their capabilities and priorities.

The market will value it by buying our cryptocurrency and pushing up the value of our social capital, in relation to other currencies. So we can finally “squat” the forex markets, responsible for so much inequality, to recover from a part, large or small, time will tell, of these injustices.

I can imagine some anticapitalist will see it as contradictory, me expressing the role of money markets in this project.

Anyone trying to quit using money, and who has already done much work regarding community economy and direct exchange can certainly go beyond fair.coop’s monetary initiatives, which does not prevent them to get involved, as one more, in collective creation and political participation.

But most of us who are often using a currency, fiat or social, for trading or saving, are dependent on a reference framework for prices and store-of-value function, which is imposed by central banks, so we are somehow passive partners of the system we want to overcome.

Moreover, I would like to recall that the Forex market is an irrefutable historical fact over 100 years old, with a trend to be less and less regulated. In recent years, only authoritarian states (such as the case of China where the value is set by government decision) have explored a second path in relation to how to deal politically with the market, while for all I know, from areas related to the ideas we share in the context of the integral revolution, for example, despite experiencing multiple pathways to social currencies as exchange tools has not generated any previous approach on how to confront the forex market to build economic empowerment worldwide.

In recent years, new cryptocurrency exchange markets have appeared, uncontrollable by governments, and therefore it is no longer necessary to have a country and a central bank in order to have a currency that can be exchanged across the world. The banking system is outdated and more and more of us are realizing it, so the path we’re starting now is for building something that will, some day, consolidate a global alternative.

What was lacking to start walking, was a monetary initiative present in these markets which, instead of relying on human competition to keep the most value, be based on human cooperation as equals, to create value for all of them. With the arrival of Fair.Coop, faircoin has become the cryptocurrency focused on social cooperation that was missing.

So we’ll see over time whether this way we’re choosing is the best or not, but at least with this initiative we now have a path to explore, as to how to address this global issue of how to create a more just economic system with the level of social cooperation this planet needs and current technology allows.

Fair Coop is born! Let’s get connected, entangled, let’s share, discuss, build!
Everything is there to be done and everything is possible. Now it’s up to us!
Let’s be the change we wish to see in the world!



Radi.ms. A new media is born from the integral revolution to the world

After anticipate a few months ago, today is born RADI.MS

I spread the statement from today, the best you can do is discover  the page yourself http://www.radi.ms 



"Revolutionaries, activists, disobedient, Integrals, creators, movers,  dreamers, 
free, committed, resistant, networked and  selfmanaged.
The choice of disobedience as our path is what moved us to organize ourselves 
and create spaces which are autonomous and free from oppression.

Our strategy was born on February 2013 with the protection of the freedom of 
those who  have already  disobeyed and who are feeling harassed by the 
mechanisms  of power.

This is how RADI began, as a collective structure for the protection  and 
defense of activists committed to the radical transformation of  society.

Now we want to step forward with strength and be more proactive. We already know 
that one of the most powerful ways to protect those who are  fighting is to 
disseminate news of their actions. This is why RADI is  starting off in the 
field of information.

Springing from a spirit of rebellion,       from everywhere, anywhere and nowhere.
A quality media , because being an activist does not mean giving up being a 
An independent media, because being a journalist does not mean giving up being a 
To unlearn everything that we were taught which tore us apart.
To make visible what unites us in diversity.
For the common good, not the good of the State, or the 1%
To remember that there is only one earth, of which all the creatures that 
inhabit it are equally a part.
To narrate the events from other worlds that are being built. To discover new 
technologies that can help us in our liberation.
To network with other media anywhere in the world.
To build a shield against repression, whilst we empower our self-organization.
That’s why we are announcing that a new media is born.

RADI.MS  A new world from the Integral Revolution.

First articles:

- Cherán K´eri. Celebrating three years of autonomy.

- Disappear 500 million debt of Chilean students. The artist Francisco “papas 
fritas”  confessed and self-reported.

- The Tax Resisters movement in USA.

- Disobedience is not the problem of our society, but civil obedience.  Report 
of the borderless economic Disobedience second Meeting.

- Currencies, the creation of money and the redistribution of wealth.

- Towards a self managed Senior organization.

- Integral cooperatives network. Report of the borderless integral cooperative 
third meeting

- Come Back. A story we wrote together.