Butt picker as in “the one who picks and collects the cigarrette butts”, not as a lewd groper

My new life began days ago when parted from Elisa.

I met Elisa in school when I was a kid and I indeed felt something for her. She was the friend everybody wished to have, the one who made you smile in the needing moment. The one who made you forget the pain. I'm not amazed that everybody wish to be with her. But I was a special case, because without knowing what love was, we spent the breaks together.

Then the adolescence separated us. She to her studies, me to mine. I don't know how she went through, but in my case friendships lasted until holidays. I had to sort out the best I could. Just buddies and nothing else. But I never forgot her. Even sometimes I dreamed of her, beyond wanting to see her again.

By sheer luck I came upon Laura, a school fellow. We talked about all that we could talk and she even invited me to a meeting in her house. There I met other many friends I didn't knew and other I knew but I didn't see them for a long time. It was a pleasant meeting and Laura asked my number in the case she felt like doing another meeting like that one.

Time passed and suddenly, surprise. A text message comes from an unknown number mentioning my name and inviting me to his birthday. I called that number and I got shocked. It was Elisa, who told me where and when she was going to do her birthday party. We got happy to know that we both were born on the same day and I told her that I was going to be there with pleasure. As a last thing she told me to bring a poetry book because she was a poetry passionate and for this occasion we were going to do a circle where the guests would recite poems.

The fateful day came. Elisa received me with such a strong hug that I never felt in years, and I felt I was in heaven. In that moment Laura comes in and for my surprise they salute kissing each other. I stared at them shocked and Elisa explained me that they were a couple since some months ago. I congratulated her on the outside, but within I felt like dying.

When the poetry circle began, she started reciting the most romantic verses that Garcia Lorca could ever wrote and I felt stabs with every word. I thought for myself that if I didn't die that night I wouldn't die at all.

Other friends passed reciting what they wanted, Becquer, Shakespeare, the Spanish Romancero, Benedetti, etc. And then my turn came. I stood in the center searching for a poem, but all of them were painful to recite for me.......until I came upon one. One I felt more than anybody and suited me. One of Rafael de Leon.

I simply vented with it. I even altered without intention the poem saying “Mas como es rica tu dueña” (But as your owner is rich, but using the feminine of owner), knowing that it was a poem a man recited to a woman. I had a standing ovation and Elisa held me as strong as when I came there, praising the feeling I put in the recitation. I thanked her gesture and told her that she was charming too when she recited those verses of Lorca. In that moment I had a clear conscience and I enjoyed the birthday like if it was mine (bah, it was my birthday too, but I didn't celebrate it since a long time).

When I was about to leave, she as a good friend told me that we could have a meeting with Laura and the others. I invented an excuse that I would go on vacations. We gave each other a farewell hug and I left in a cab.

I felt I couldn't hold my tears when the cabdriver turned on the radio. Three toxic songs sounded. One by The Cure, another by Sonia Rivas, and to make matters worse, Nati Mistral reciting the same poem I recited.........that night with Elisa when I swore it would be the last.

Now I'm so scared of text messages.

Am I a significant being who can change the history for good or bad with something so small like a consumption choice?

Do I have enemies to be careful with, that are real and I can feel them myself as enemies and not as a projection over me of someone who do consider them as such?

Do I possess material or immaterial goods that are of interest? Should I consider them valuable even if they're not valuable for me?

I wish to answer yes at least to one of these questions. But most of all I wish to stop being clumsy.

Good will is like sand. You can make beautiful castles that can become very big with it. But the rain, the wind, the sea and any physical object threaten against those castles as if they conspire together. And since each grain of sand is independent and has no other link with any other grain except for being molded to build the castle, those castles are fragile and won't last long.

Those who aspire to change everything, won't change anything in the end. Those who aspire to little changes, will end up changing everything. Long live the industrial revolution!

When will a baby be born from a non-binary?

Every project needs an asshole designed to point out the flaws of an idea. Most people can't think of any flaw if they aren't prodded.

In politics it's advisable to have less memory, because someday you'll need help from who you want less to help you.

Reality feels no mercy for ideals, let alone those who defend them.

If I ever have to live exclusively of third party donations without an universal basic income, it's because I'm completely useless.

Brainwashing is a politically incorrect term for education.

When the man can't reach the stars, he looks at his cohabitants with anger.

Hammering needs into people has a high price.

If the body cannot be modified, then its form must suffice. If the heart cannot be balanced, then it must stand alone. If the soul cannot be directed, then we must yield to it. And if the mind is destined to be lost, then all that matters is the present.

Those who don't scream their ignorance will never be corrected.

Antecedents: A Raspberry Pi 3 connected to internet. I want to reproduce the music stored there through streaming without having to connect a sound system, to allow me to reproduce a whole folder with music there, to allow me to search songs writing at least the name of the audio file and to not use much RAM memory.

Services that lack the first thing: Mopidy and all their forks Services that lack the second thing: Ampache Services that lack the third thing: All the previous Services that lack the fourth thing: Subsonic and all their forks

Question: What about funkwhale? Answer: It's not my intention to make an instance, it's just a server with my personal music.

A little after writing this post, Cherrymusic proved to have all I wanted.

To survive as practice, The Left must amputate its own identity; to survive as critic, it must amputate its own speech.

It must do like The Right: to renew the esthetics without losing the ethics. Or what the right-wing says it does: no talking, doing; to resign to say «I'm The Left». Why? Because if a candidate to president is able to say «I'm a leftist» and «I'm a rightist» in the same sentence without having the public opinion coming to the conclusion that he's shameless or insane, we must assume that the «The Left» brand it's not useful anymore, it expired, with apologies of the good french men who sat on that side in the National Constituent Assembly more than 200 years ago.

This core idea should be learned, more than anybody, by the intellectuals, or rather, «the ones who think to the left». I don't say anything new; these are the words of Marx in his famous 11th thesis and of Walter Benjamin in The Author as Producer, when he said to the german intellectuals of his time (1930's decade) that they should stop bothering with that thing of pointing out the worker class faults about how a revolution must be made and that they should start themselves to stir up their place in the world -as a last resort, even if they didn't want to see it or even if they could deny it mentioning resources like thought freedom or lecture freedom, those intellectuals were also subjected to capitalistic relationships of production and, therefore, they were, besides of authors, producers, or rather, proletarians- and their intellectual tools. If they were writers -Walter said- they should revolutionize the literature, they should take over the technological advances (and the media, the speeches and esthetics of the capital, or rather, the media-mass machine) to open the field and enabling the chance that other workers become intellectuals too and to let the very figure of the intellectual disappear. To hell with the «social writer», who paints the drama of the poor people to «create awareness» -says Walter, with kinder words-; it was already shown that capitalism is able to absorb huge amounts of criticism and recycle them into merchandising. If the poor people move you so much, Walter said, share with them the only thing you can share, I mean, your tool; they will use it the way the want, and that's a way more revolutionary gesture than taking a stance.

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Let's assume the existance of ContentMart, a big, centralized content platform, used by everybody. Let's assume three people who use it and offer content: Mr George (a far-right user), Mr Paul (a far-left user) and Mr John (who doesn't empathize neither with the far-right, neither with the far-left, he uploads content non-profit). And on other side let's assume the existance of two alternative platforms to ContentMart, both newer and with less popularity. By now, neither Mr George nor Mr Paul nor Mr John have knowledge nor means to create their own platform.

Beginning of the purge:

ContentMart begins an account purge to get rid of the users aligned to extreme ideologies, both far-left and far-right. Mr George will believe mistakenly that ContentMart chose to be on the side of the users like Mr Paul while Mr Paul will believe mistakenly that ContentMart chose to be on the side of the users like Mr George. Mr George finally finds the first alternative platform and will call their followers to join to that platform. Mr Paul finds the second alternative platform and will call their followers to join to that platform. It could be possible that Mr Paul or a fellow have tried the first platform, but by seeing it already occupied by the Mr George fellows, they'd quit and stay away from them. Mr John doesn't care. He's not like Mr George nor Mr Paul. The users who see his content is very general, or at least none of them looks like Mr George nor Mr Paul.

Your turn:

One day ContentMart bans Mr John. A change in the terms and conditions of usage of ContentMart is prejudicial for those who upload a certain non-authorized content and Mr John becomes a victim. He could try any of both alternatives to ContentMart but he will find both platforms full of users who with he won't feel comfortable. So Mr John will keep trying to use ContentMart. At best one day Mr John will have the knowledge and the means to create his own platform for personal use, but until the day this happens, or the day that the alternative platforms have a more welcome attitude with the Mr Johns around the world, they will keep prefering to use ContentMart.

Update of 19/12/2018. It will only work for versions under 0.5. Version 0.6 requires other changes due to the support for sqlite

Yes, after I made it I promised to make a tutorial

First of all I'd like to thank the Write.as developers for the help.

In the WriteFreely's github they offer with the sources, the binaries for running it on GNU/linux, windows and macOS on 64-bit architectures and for the rest of the architectures one has to build WriteFreely from the source. The thing is that buildin the source on a raspberry pi (ARM architecture) is not recommendable because even if you can install golang on a raspberry pi, the building uses a lot the resources for a long time to compile.

So the alternative is to build the sources on another machine for another architecture and then move the binary to the RPI's folder where writefreely will run. So, let's begin.

  1. In the RPI execute the command cat /proc/cpuinfo. It's for knowing the version of the architecture that the RPI uses. For example, an RPI 3 model B uses an ARMv7 architecture

  2. Download on the RPI the latest release of writefreely for GNU/linux and extract the tar.gz. Not doing anything else there until later.

  3. On the other machine (I used my computer with GNU/Linux), having golang installed (version 1.10 or superior is required).

  4. Assuming that the environment variable GOPATH points to $HOME/go, create the “go” folder at home.

  5. Create the “bin” folder in the “go”

  6. Here comes the important: executing from the go folder this command env GOARCH=arm GOARM=7 go get github.com/writeas/writefreely/cmd/writefreely. This command will download the sources and build them for the ARMv7 architecture. If the RPI uses another version, it's just changing the number in the GOARM variable.

  7. After finishing, the binary will be on the bin folder. You have to move the binary to the RPI, and replace the old binary that came on the tar.gz with the new one.

  8. I recommend to apply chmod 755 to the binary

  9. Check that it works executing ./writefeely -v on the RPI. If it works, it will display the version of writefreely.

  10. And that's it, the only thing left is to follow the rest of the installation guide.

One last thing. You have to build the binary and replace the previous one everytime you want to upgrade writefreely.

There's a subject that for a long time has been out of any analysis, it was even believed that it was overcome, but evidently these days bring it up again with a new spirit, and that we're all seen that it's already part of the moral atmosphere in which we're absorbed. I'm talking about the anti-system movements that we see emerging, like mushrooms after the financial stock-market rain, everywhere. The sixties, at the end of the decade, left a lesson that all those who lived that process had incorporated to their lives, but that it's hard to pass it on the new generations.

How to explain so much mental immaturity if today, the very people who were leaders of that can't understand why they were like that back then.

Among the conclusions that are deduced of that, talking about May of 1968 first, Woodstock in 1969 later and, the others, the militia and the military of the cold war, there are a couple of aspects that aren't considered, but are the ones that now emerge directly or indirectly. The anti-system movements, whether the ideological sign they have, they bear within its evolution and development a chain of internal happenings that are innate to all of them. They begin with a total, absolute and definitive rupture and they end assimilated and completely functionals to the system they fought so much. When we read Proudhon, for example and we see the great bitterness left in him, due to the failure of the Paris Commune and the whole “regressive” series of happenings that came later, we feel that we're before a kind of eternal figure which occur as a consequence of wanting to remain coherent after a political failure that has social and cultural consequences.

In the following thoughts written quickly I will try to give my fully personal interpretation of what I believe it really happens.

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