There was a time when the occupied square was the city. The initial camp of Spanish 15M Indignados in Puerta del Sol in Madrid became a city per se. In this square-city a kindergarten, libraries, clinics, and cultural spaces emerged.
There was a time when the occupied square was a country. In Tahrir Square talks of dissatisfaction of the mosques of Egypt and Facebook groups like We Are Khaled Said converged, lighting the flame of the revolt. During the occupation of Gezi Park in Istanbul a map of the Republic of Gezi was even designed. The space occupied by different ethnic, religious or ideological groups appeared in different colors: anarchists, communists, socialists, nationalists, LGBT, environmentalists, Muslims, and football fans. Groups losing their walls of prejudice, talking to each other for the first time.
There was a time when the occupied square was the world. In fact, all occupations were or wanted to be the world. The mind map of Acampada Sol of Madrid drew a planetary dialogue in which groups such as the Zapatistas and Anonymous and events such as Argentina 2001 default and Tiananmen Square fitted together. The Zuccotti Park in New York, taken for weeks by Occupy Wall Street, became a global connection interface. We are the 99% of the square-world, they said.
But many squares forgot to be squares. The occupation created a second skin of commons-oriented practices and self-management. But the petitions of the occupations had more to do with macro-political, social or economic issues. The exception could be the Turkish #DirenGezi explosion, born as resistance against the construction of a mall in Gezi Park. After the outbreak of the riots, the cause of Gezi Park was diluted in an ocean of ailments and requests. The slogan “It is not for a park” opened a multi-faceted revolt. But beyond the conservation of Gezi Park there was no specific demand for self-management. Defending the park as a public good seemed to be the horizon.
Neither public nor private
The occupation of Augusta Park in the Brazilian city of São Paulo, without being as explosive as the Turkish Gezi Park, opens a new breakthrough in the global cycle of occupations: the proposal of a commons-oriented park. The Augusta Park — being city, country and world — wants to be a park. But it wants to be a common, communitarian or collective park, not just a public park.
Many of the contradictions of the global occupations float over the 25,000 square meters of Augusta Park. As Zuccotti Park in New York, the Augusta Park is a private property. Two companies are the owners of the park: Syrela and Setin. Syrela is also responsible for the construction of the golf course in the Olympic area of Rio de Janeiro, where the #OcupaGolfe (#OccupyGolf) movement has emerged. And here comes the dystopian metaphor: a public sector serving the private sector interests. The market sets the pace.
The municipality of São Paulo, after a lot of public pressure, sanctioned the creation of Augusta Park in late 2013. The forest, the last redoubt of Atlantic Forest in São Paulo, has been declared a historical, environmental and cultural heritage. But the city hall council argues that it has no resources to expropriate the park. The owners of the park wanted €21.8 million in September 2013. Now, based on rising housing prices, they want €85.5 million for the park.
The Park Augusta Movement, after months of actions, festivals and small raids into the park, decided to ‘liberate the park.’ They broke the locks. They entered. They camped. The movement argues that they are not occupying: “We are releasing a space that should be open by law,” says Daniel Biral, member of the Advogados Ativistas collective. The freedom of movement of citizens in the Augusta Park is legally guaranteed. But since December 2013, the park is closed. That is why the park was occupied/opened on Saturday 17 January.
The assemblies within the park take place at a dizzying pace. There are yoga classes, shows, an open school, workshops, meetings, and so on. The creative frenzy includes the presence of many of the groups and social actors of the massive June 2013 protests. The occupation of Augusta Park aims to break the logic of the market. One paragraph of the objectives of the Park Augusta Movement stresses that point: “A public park is a common good, belongs to the social network of the city and cannot remain under private and speculative interests. Its social function must be guaranteed.”
The park wants to be a park. The park wants to be a common park.
“We do not have a definite plan for the park.” The sentence floated on a screen in one of the initial assemblies after the occupation. Breno Castro, one of the participants, was explaining, one by one, the principles of the movement. First: horizontality. Next: pluralism, public space, permaculture, direct democracy, respect and generosity. Finally, Breno explained the process-park concept, a point which also summarizes the insights of global occupations. It is also linked to the so-called ‘perpetual beta’ state, common in the hacker world: an unfinished shape that collective intelligence can constantly improve. The Process-Park, according to its own site: “Why defining a design that will last for years? The Augusta Park will be multiple and be renewed periodically. We will leave mobile and empty areas, which will enable rebuilding processes.”
The Augusta Park park is city, country and world. It is a park-city: inside there are reading places, recycling areas, tents for political debates. It is also a park-city because it is connected to a network of twelve threatened parks in São Paulo, all of them in a process of resistance. It is a park-country: it has close contact with other urban environmental struggles, such as Fica Ficus (Belo Horizonte), Ocupe Estelita (Recife), the Gong Park (Curitiba), Coco Park (Fortaleza) and #OcupaGolfe (Rio de Janeiro). It is also a park-world: in 2014 they were visited by activists who participated in the occupation of Turkish Gezi Park. Both movements released together the manifesto #Reclaiming our parks. And it is an icon that gains support in several countries, as reflected in a recent BBC article.
But maybe the Augusta Park is something else. Something else than park, city, country and/or world. Paulinho Fluxus, one of the participants in the occupation, sitting on the grass of Augusta Park, remembered his visit to the Santuario dos Pajés, an indigenous land threatened by the housing boom of Brasilia. The sanctuary, for urbanite Paulinho, is the city’s cosmic connection with nature. With the planet. The Augusta Park represents that connection too. It is an urban struggle, but connected to the environmental imaginary of the world.
It is connected to the ancient world-views of the so-called Global South. It is a resistance connected to some commons-ruled natural forests in Europe (as in Galicia, Spain). The Augusta Park is technopolitics, networks and territories. But it is also cosmopolitics. This kind of cosmopolitics, linked to the practices of indigenous people around the commons, is a counterweight to the storytelling of the Western world. The individual Cartesianism succumbs in the collective Amerindian vision. “The other exists, therefore he thinks”, according to Eduardo Viveiros de Castro, an influential Brazilian anthropologist.
With a serious hydraulic crisis in Brazil, Paulinho Fluxus’ speech makes even more sense. There is a lack of water in the main Brazilian cities. Many people think that a water revolt is inevitable. Within weeks. Naomi Klein, in her latest book This Changes Everything: Capitalism vs. The Climate puts climate change at the center of politics. There will be riots, she states. Many. Different ones. Against the lack of water. Against the scarcity of green in the cities.
On September 20, People’s Climate Mobilization held protests in 156 countries. “Whether or not climate change is the main reason, (such local movements) deserve to be recognized as the anonymous ‘carbon keepers’, which means that protecting their beloved forests, mountains, rivers and coasts are helping to protect all of us”, writes Klein. It is the water, stupid. It is water. It is the climate. It is the park that resists against capital. OccupyDesign and 99% cross creativity and plan actions to impact the UN Climate Conference COP21, to be held in Paris in late 2015. It will be a classic scene of battles. An old struggle. But now there is the landscape of environmental urgency, indignations are rising, and the global network system is more connected than ever.
Near the entrance of Augusta Park in São Paulo, a painting on a poster ignores the fact that military police already has the legal order for eviction. The Augusta Park can be evicted any day. The painting talks with passersby with a shout that opens doors. A shout that connects the city with other visions. A shout that is an evolution of that of Take the Square of 2011. Black letters, white background. An arrow encouraging new horizons: Free your park.
Bernardo Gutiérrez (@bernardosampa) is a Spanish-Brazilian journalist and writer who researches networked movements, hacker culture and peer-to-peer politics. He is the founder of the network FuturaMedia.net, lives in Sao Paulo, Brazil, and participates in the Global Revolution Research Network (GRRN).
Image by Acacio Augusto via Twitter: @acacio1871