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THE ALLES:

Everyone has a home. There is always food and drink. The makers of food and drink are socially exalted and their task is highly communal.

There is always medicine. The makers of medicine are socially exalted and their task is highly communal.

The law is a practice of shared values: to not kill, maim, or be irresponsible of life; to not violate or deceive; to not pollute or disarray; to not create or use weapons to kill, maim, violate, deceive, pollute, or disarray.

All founding texts regard abolition and mutualism. All strive to make in spirituous co-authorship. All have food and drink. All have medicine. All have free movement.

The petition of the killed, maimed, violated, deceived, polluted, or disarrayed is held with the greatest care. There are no police, wardens, or arbiters. A community defeats the fascist and rejoins the person to the community or to another.

what of the socis, the social fountain?

what could exist if we took hold of its architecture? the rectangle seems staying--but its contents are up to our design. in our future utopia... digital soci (the nets) are decentralised and the architecture of social nets are interoperable, grounded in the alles, and constructive. they instruct action in living space and make discussions possible across space;

the nets are divided as follows:

- the social fountain

- the library (info, maps, media, sciences, lit)

- the market (the exchange of goods/services)

- the home (with its files, records, and tendings)

- the papers (reportage)

- the governing (food, health, eco, law, change)

our energy demands grow... and energy is abundant. equilibrium is possible. there is no malthus here. we build renewing energies from unyielding, unpolluting sources. we decarbonise, because pollution is against our alles for it makes the ruin of ourselves and the insult against our earth which is a privilege. we adapt and we apply our tenets on any earth.

what of the governing?

these are the things we build. think the dispossessed by ursula, with activities of food, health, science, making, law, and change administered by public servants who gain nought from their stature. we praise good work, and praise does not come with power or currencies. Currency is common to all and never for common goods. Luxury is rooted if it stands on pride or supremacy. Abundance is common.

what of culture and our memories?

we remember an anti-Black world, a colonised world, a decolonising and neocolonial world. we remember all the words and the -isms. we know the coerced determinisms of life born from the last iteration of supremacy, white supremacy, must never arise again. maybe racial animus will become ancient, or anxiety and inequity borne of difference antique... or we will always deal with one prejudice or another, lasting prejudices of race, religion, culture, sexuality, gender, will have lasting afterlives and reanimations. we must never again live in apartheid.

art is neverending and its virtue is not borne from deprivations. without deprivations, we should still make art, and the meanings of our art may change and their reflections and aspirations and emotions have new attributes. art will iterate in spite of utopia and with help from utopia.

why do we cooperate with each other?

effective teamwork at scale relies on communication, capacity setting, and reflexive, relational practice grounded in abolition. practices of good will, good faith, earned faith, and shared, collective care are essential to our work. conflict, as a value-neutral part of human interaction, should be safe, generative, curious, non-judgemental, and consensus-oriented.

conflict is natural and consensus is an aspiration. there are universal alles from which our decisions must flow. if we are to deprive or dominate, we will create ruin for the many and hollow spoils for the few atop the hill.

once, there was wealth for some and death for many. we must never return there.

abolition means we cannot punish, detain, and expect good. abolition does not mean we cannot defeat the fascist. abolition depends on dispensing with fascistic impulses. never dispose of human beings. we cannot force rehabilitation. we cannot prohibit petty and everyday self-destructions--this produces worse ills.

the alles say we rejoin the person to the community or to another--defeating the fascist shall arise by means other than killing, maiming, violating. we shall only take away and destroy weapons, prevent imminent or catastrophic harms, and rejoin the person through atonement for harm by mending where possible without further harm, and renewed study of the alles, by consensual, therapeutic means.

the most anti-social still wished for love.

why do we call this a dyke future?

we are somewhere between speculative fiction and liberatory manifesto. we are somewhere between solarpunk and practical ecosocialism...

we learned to make our future with help from dykes and many others. our dyke future is living in our bodies as our sexuality. our sexual attraction to a cruising utopia is made out of the world we create in our minds and the necessity to leave our current dystopia.

time is malleable in this document because this utopia happens and is lived in and nurtured and has not happened yet and was before and also resides in the future. the alles should be universal and incomplete. we tried our best, but others may have more to add to these alles.

another, hidden alles is the alles to learn and know. teachers and learners are socially exalted and their task is highly communal.

what is enough guidance for this to work?

we don't know. at scale, more and less can go wrong. more is place dependent. a community should have land-based practices which are climate adaptive and concerned with ecologies. This is learned from Kisani Upward and Leanne Betasamosake Simpson. differences are beautiful and necessary. there is more than one kind of utopia but some things, like facial expressions, should be relatively common.