Utopia | code : 9DFE3Z

New World

Brazil

1800

Brazilian Portuguese

80 - 90

In 1800, Brazil was a colony of the Portuguese Empire, governed by Prince Regent João, who had fled Portugal in 1798, after the French invasion. The Prince Regent was an absolute monarch, which exploited Brazil's natural and human resources, without caring about the living conditions of settlers and slaves.
However, there was a secret resistance movement,inspired by the ideas of the French Revolution and the Haitian Revolution, which defended the independence of Brazil and the establishment of an anarcho-communist society (The New World), based on self-management, equality and solidarity. This movement was led by Tiradentes, an ensign who had participated in the Inconfidência Mineira in 1789, but who managed to escape from prison and death.
Tiradentes organized a network of conspirators, which included intellectuals, military personnel, merchants, artisans, peasants and slaves. They planned a general revolt for April 21, 1800, taking advantage of the absence of the Prince Regent, who was on a trip to Bahia. The objective was to take control of Brazil's main cities, proclaim the Anarcho-Communist Republic of Brazil and abolish slavery.
On the appointed day, the revolt began in Minas Gerais, where Tiradentes led a group of militiamen who attacked the capital Ouro Preto. They managed to dominate the barracks and the city hall, raising a red and black flag with the inscription “Freedom, Equality, Fraternity”. Em seguida, libertaram os presos políticos e os escravos das minas de ouro e prata.
This revolution inspired another, a secret movement of innovation, inspired by the ideas of the Industrial Revolution and the Enlightenment, which defended the independence of Brazil and the establishment of a solarpunk society, based on renewable energy, sustainable technology and harmony with nature. This movement was led by revolutionary scientists, who organized a network of collaborators, which included scientists, engineers, artists, educators, doctors and journalists.

They planned a peaceful revolution for September 7, 1800, taking advantage of the absence of the Prince Regent, who was traveling to Bahia. The aim was to show the Brazilian people the wonders of solarpunk science and technology, and convince them to join the movement for independence and progress.
On the appointed day, the revolution began in Rio de Janeiro, where one of the scientists surprised everyone with his 14-Bis, a solar-powered plane that flew over the city. He distributed pamphlets and newspapers that explained the principles of solarpunk and called on people to free themselves from the Portuguese yoke. He also showed other solarpunk inventions, such as electric lamps powered by solar panels, radio transmitters powered by wind energy and bicycles with electric motors.
Both revolts quickly spread to other provinces in Brazil, such as Rio de Janeiro, São Paulo, Pernambuco and Rio Grande do Sul. The rebels faced resistance from troops loyal to the Prince Regent and from planters and farmers. There were many bloody fights in the streets and fields. But the rebels had the numerical advantage and the determination to fight for their freedom.
After a few months of civil war, the Prince Regent was captured by revolutionaries in Rio de Janeiro and sent to Portugal as a prisoner. Brazil has officially become a solarpunk anarcho-communist republic, with no central government or social classes. Revolutionaries formed popular councils and autonomous communities to manage cities and countryside, collectively distributing land and goods and using renewable energy and sustainable technology. They also established fraternal relationships with indigenous peoples and quilombolas.
The Anarcho-Communist Republic of Brazil was an example of human emancipation for the entire world.It resisted invasion attempts by European empires and the United States. She also supported the liberation struggles of other oppressed peoples in Latin America and Africa. It was a utopia realized in the heart of the 19th century.

The new world economy operates as a classless society, without the State and without private ownership of the means of production, in which the fruits of labor are distributed according to needs of each individual, following the maxim: "from each, according to his ability; to each, according to his needs".
In this society, work is carried out according to the capabilities of each individual and its fruits are distributed horizontally and self-managed, without central control or coercion. Money is abolished and resources and needs are qualitatively assessed and self-determined by each individual, without any value being placed on work, goods and services for others.

There is no need for currency, as exchanges are based on cooperation and mutual help. So the answer is no, there is no currency in the new world.

No, there are no rich and poor in the new world. One of its characteristics is the end of the division by social classes, which implies the elimination of economic differences between people. Furthermore, it defends collective ownership of the means of production and the division of wealth according to need, which prevents the accumulation of capital by individuals or groups. Therefore, everyone has access to the same rights and opportunities, without distinction of class, income or power.

The distribution of resources and income is done collectively, horizontally and voluntarily, without the intervention of a State or a market. Each person or group of people contributes their work according to their capabilities and would receive the goods and services according to their needs. There is no money, no profit, no interest, no exploitation, no private ownership of the means of production. Production and distribution is based on cooperation, mutual help and self-management. Therefore, there is no economic inequality, no scarcity, no waste, but rather abundance and solidarity.

There is no wage work, no exploitation, no unemployment, no precariousness. Each person or group of people works according to their abilities, interests and vocations, without the imposition of a boss, of a state or market. Work is seen as a form of expression, achievement and contribution to society, not as an obligation or a source of profit. The fruits of labor are distributed according to the needs of each individual, without the mediation of money, taxes or prices. There is no accumulation of capital, no economic inequality, not competition, but rather cooperation, solidarity and mutualism. Therefore, work is free, dignified and pleasurable, not alienated, oppressive and suffering.

There is no definitive answer as to what types of jobs exist in this society, as this will depend on the choices and preferences of the individuals and groups that make up the society. However, some possible criteria for defining jobs are:
The social utility of work, that is, whether it contributes to satisfying the basic and collective needs of the population, such as food, health, education, culture, etc.
The worker's personal affinity with work, that is, whether he performs an activity that brings him satisfaction, pleasure and personal fulfillment.
Self-management of work, that is, if the worker has the autonomy to decide how, when and where to carry out his activity, without the imposition of bosses or external authorities. The important thing is that jobs are freely chosen by individuals and that they contribute to collective and individual well-being.

The same as Brazil's in 1800

Politics is based on free association and the abolition of the State, classes and private ownership of the means of production. argue that the fruits of labor should be distributed according to the needs of each individual. They also oppose all forms of political power, hierarchy and domination.

They have a type of political knowledge that is based on criticism of the State, capitalism and all forms of oppression and exploitation. They also seek knowledge of forms of organization that favor autonomy, solidarity and cooperation between individuals.

forms of community and restorative justice, based on direct participation, mediation, reparation and education. is based on self-management, cooperation, solidarity and ethics as forms to regulate social relations and resolve conflicts.

• Prevention: seeks to eliminate the social and structural causes of crimes, such as poverty, inequality, oppression and alienation. It promotes cooperation, solidarity, freedom and equality between people, creating a culture of peace and mutual respect.
• Punishment: does not resort to violence, coercion, imprisonment or the death penalty as ways to punish crimes. considers crimes as social conflicts that must be resolved dialogically, democratic and humanitarian.
• Rehabilitation: not only aims at punishment, but also at the rehabilitation of offenders. offers psychological, educational, professional and social support to offenders, seeking their reintegration into the community and personal transformation.
• Popular assemblies: spaces for deliberation and collective decision-making, where all members of a community can participate and express your opinions and proposals. Popular assemblies are autonomous, horizontal and federated, without representatives or leaders.
• Workers councils: workers' self-management bodies, where they control the means of production and distribution, without bosses or intermediaries. Workers councils are responsible for planning and coordinating production according to the needs of the community, without profit or exploitation. - Defense committees: residents' self-defense groups, where they protect their communities from possible external or internal threats, without police or army. Defense committees are made by volunteers, armed or not, who would act in cases of emergency or conflict.
• Popular courts: instances of community justice, where those involved in a crime or infraction are judged by their peers, without judges or lawyers, are based on mediation, reparation and in re-education, without prison or the death penalty.

we are anarquia, no one is above or below no one else

Brazilian, anarquist, Communist and solarpunk