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a question


Commons: A question.

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a question


Commons: A question.

the campboards story at Inspira program. La2 national spanish television:

 

We invite you to stay in our camp, located in leftover countryside, and answer this question:

-How can we improve this communal land life, while giving new uses for its people, with the resources on site? 

(or What can we give to this territory with what's at hand?)

four agents


Four agents: A collaboration.

four agents


Four agents: A collaboration.

the campboards is a collaboration between four agents:

 
 

a community


1. A community.

a community


1. A community.

 
 

It all starts by meeting a small rural community.

a communal land


2. An abandoned communal land.

a communal land


2. An abandoned communal land.

 

 
 

Forgotten places and new eutopias. (Commons and new wild).

Working together is a gift. We work with local communities in order to find abandoned biotopes that have no current use. After the past centuries' extensive abuse, consumption and destruction of land, these last 50 years an apparently reverse process of renaturalisation has spread throughout many occidental countries.

Far from romantic approaches -our camps are surrounded by rather humble landscapes-, these young forests and new wild places bring opportunities to strengthen their communities social tissue, and to increase the health of these shared environments.

Our thesis is that instead of leaving them alone so we don't disturb their natural growth, they are key places where we can act as positive agents by helping them evolve in a more diverse and complex way. Our camp will give ideas to the local people on how to inhabit this communal space. Hopefully, when we leave, this new life will already be flourishing there.

guests


3. Guests.

guests


3. Guests.

 
tc_a_guest.png
 

We give shelter for ideas. (Mutual gifts and hospitality).

Your ideas are a gift. They can arise from feelings or thoughts, and can take many forms. A musician can tell his proposal through a song; a biologist can explain a strategy to strengthen some part of the ecosystem; a writer, a tale; an architect, a shelter made with the resources at hand; an enologist, a new way of making wine. All these documents are made in situ and become a mapping of the site and its potentialities, tracks of your life in this ecosystem.

a camp


4. A camp.

a camp


4. A camp.

 
tc_a_camp.png
 

Unentropic principles. (Shelter and symbiotic construction).

In order to welcome our board, to give them some comfort, we need to set camp.  Our camps are spread in three little habitats: the room, for one or two people, where you can sleep, cook and rest. The bath, where you can have a sauna and wash yourself. And the thinkshop, where you can give time and contemplation to your ideas. These slight shelters give you some space and time so you can live for a few days in this hill. They are somewhere between a tent and a cabin. Barely climatised, almost an exterior, before domesticity.

All energy resources are obtained directly from the surroundings, through very simple mechanisms, with no machines involved. No waste is left on the site, and the cabins are easily disassemblable, transportable and reassemblable in another camp.

With the necessaries of life –food, shelter, clothing and fuel- provided, you can devote some time to share and document your thoughts and feelings.

Three conditions


Three conditions.

Three conditions


Three conditions.

All the shelters we build follow the same three conditions:

1. Human collaboration. We invite people to stay in our camp. We share time, space and hospitality. Each shelter construction, that usually only takes a day, is a celebration, with the help of friends and people from the local community.

 

 

2. Environmental collaboration. Our cabins must work in symbiosis with its environment. Bringing new life, not contaminating, using only energy and matter that’s available on the site.

Therefore they must easily adapt to the different users, camps, weathers, seasons, night and day… and they grow from the specific possibilities of each territory.

3. Traveling shelter. We move to a new location every few years. So these shelters must be easy to move, assemble and disassemble several times, leaving no destructive trace behind them.

Three shelters: exo, exo/endo situ, endo situ.

We make three shelters in each camp. The first one comes from off-site (1), it is totally prefab. The second one, a few months later, is made in collaboration with a maker from the neighbor town (2), with his tools and skills. The third one is done using only resources available in our site (3). 

 

1. exoshelter                                                                                             

2. exo/endo shelter

3. endoshelter

3shelters.jpg

 

We do the same with all the ware you can find inside these shelters. Some come from the territory, some from the town, some from the commons site.

sources


Sources.

sources


Sources.

FROM RESOURCES TO SOURCES:

As close as possible, as open as possible. ( or Which sources can we find in leftover wild places?)

For practical reasons, we use the resources at hand. If we can't find them in  our common -our camp- (1), most of the time we collaborate with some maker from a nearby town (2) or the territory (3). Sometimes, we have to go far away to find what we need (4).

2015   1. camp 2. town 3. territory 4. earth

2015

 

1. camp

2. town

3. territory

4. earth

 
2016-...

2016-...

 

About the commons:

Every region has its wilderness. There is the fire in the kitchen, and there is the place less traveled. In most settled regions there used to be some combination of prime agricultural land, orchard and vine land, rough pasturage, woodlot, forest, and desert or mountain “waste.” The de facto wilderness was the extreme backcountry part of all that. The parts less visited are ‘where the bears are’. The wilderness is within walking distance—it may be three days or it may be ten. It is at the far high rough end, or the deep forest and swamp end, of the territory where most of you all live and work. People will go there for mountain herbs, for the trapline, or for solitude. They live between the poles of home and their own wild places. (...)

Between the extremes of deep wilderness and the private plots of the farmstead lies a territory which is not suitable for crops. In earlier times it was used jointly by the members of a given tribe or village. This area, embracing both the wild and the semi-wild, is of critical importance. It is necessary for the health of the wilderness because it adds big habitat, overflow territory, and room for wildlife to fly and run. It is essential even to an agricultural village economy because its natural diversity provides the many necessities and amenities that the privately held plots cannot. It enriches the agrarian diet with game and fish. The shared land supplies firewood, poles and stone for building, clay for the kiln, herbs, dye plants, and much else, just as in a foraging economy. It is especially important as seasonal or full-time open range for cattle, horses, goats, pigs, and sheep. (...)

The commons has been defined as ‘the undivided land belonging to the members of a local community as a whole’. This definition fails to make the point that the commons is both specific land and the traditional community institution that determines the carrying capacity for its various subunits and defines the rights and obligations of those who use it, with penalties for lapses. Because it is traditional and local, it is not identical with today’s ‘public domain’, which is land held and managed by a central government. Under a national state such management may be destructive (as it is becoming in Canada and the United States) or benign (I have no good examples)—but in no case is it locally managed. One of the ideas in the current debate on how to reform our public lands is that of returning them to regional control. (...)

The commons is the contract a people make with their local natural system. The word has an instructive history: it is formed of ko, ‘together’, with (Greek) moin, ‘held in common’. But the Indo- European root met means basically to ‘move, to go, to change’. This had an archaic special meaning of ‘exchange of goods and services within a society as regulated by custom or law.’ I think it might well refer back to the principle of gift economies: ‘the gift must always move.’ The root comes into Latin as munus, ‘service performed for the community’ and hence ‘municipality’.
— The practice of the wild, Gary Snyder.
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origins


Origins.

origins


Origins.

The birth of an idea: first draft sessions. Miquel Vilella, Àlex Torio and Agustí Busom drafting and jamming. 2011.

The weekend that Miquel Vilella, Alex Torio and Agustí Busom spent in our house in Porrera writing, practicing and recording some songs, gave birth to the idea of the campboards. In fact, this was originally the name we made up for their fake band, that only lasted for two days.

All photographs by José Hevia.

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the campboards


the campboards