Great outraged mobilizations, indecipherable revolutions in Arab countries, and mythical announcements about the end of the world and the advent of another, mark the recent political, social and cultural scenarios with which humanity faces the much-mentioned general crisis of civilization.

At the root, both of the tribulation and of the ubiquitous commotions that attempt to answer, there are three perplexities:

– After the fall of communism, capitalism is hegemonic in its wild stage. Parodying a cheerful slogan of the sixties, “Bourgeoisie, your days are numbered”, a mocking graffiti scratched on the wall “Capitalism, your millennia are numbered”. Is it true that this system of profit that does not stop is eternal? Or are theoreticians, planners, peasants and indigenous people able to rattle this cat?

– The degradation of the environment has led to forecast the year in which water, oil, clean air, ozone layer, polar ice, coasts, animal species, food will end. The hardship dates are located in this XXI. It is also estimated that man as a gender will need three to five planets, to spend as he consumes today. So the Earth would end before the capitalism that destroys it. What do scientists, environmentalists, researchers of ancestors, small growers and processors of healthy food?

– Neither calls of indignant nor skirmishes of Arab rebels nor the contagion of the Mayan prophecy would have been strengthened, in the absence of infinite screens and little screens hooked to the universal virtual network. The daily life of 7 billion earthlings would not be understood in their frenzy without a computer, internet, cell phone, tablet, GPS, facebook, twitter, youtube. A new organ has been born to the new generations, the hearing aid. Does technological blessing originate obsessive-compulsive disorder? The excess of information is failure of communication and knowledge; and both, collapse of wisdom? Let the digital natives light up, communicators, professors, poets.

The Cuban poet Dulce María Loynaz, Cervantes Prize 1992, wrote: “Truth makes faith; and sometimes Faith makes or pulls reluctant truth. ” The aim of this fifth meeting of Disoñadores del Futuro -second in the central zone of Colombia- is to surround the truth hidden in the contemporary perplexities mentioned. And let this truth make faith, kindle a collective fire, so that the reluctant new world will be dragged into existence.

That is why ‘Disoñadores’ is not a movement, nor an NGO, nor an academic establishment, nor does it seek to create a political party. It is a group of accomplices that meets to live an untranslatable experience. Debate ideas, the land on the Colombian sore, the dora in bonfire, try to formulate them in poetry, meditate, cook with organic herbs, enjoy them with velvet music and Antillean dance, read them on tree leaves, season them with mischief of sex, he walks on grass. And like in carnival, who lives it is the one who enjoys it.

Festejar mundos mejores es también, pues, convocar la aparición de esos mundos mejores.

To celebrate better worlds is also, may, to summon the appearance of those better worlds.

Profile of a Disoñador

He is a person who relies on the power of the creative imagination. Develop alternatives in the areas of production, science, art, ecology or social movements. That is, he is a friend of nature, people, good living, social harmony, research and dreams as a guide to action.


A Disoñador is not presented as a representative or delegate of an institution. It is not an official. He is an individual who carries his fire inside and who wants to communicate it to excite others. Hence, its language is not official or academic, but a fusion of intelligence, emotion and solidarity.


The Disoñador makes efforts to overcome the old political antinomy of left and right. It contributes to the construction of a new paradigm in the face of the decline of a cultural and political era. It questions the deep environmental deterioration, analyzes the conditions that put in check the current social, economic and political model, and proposes values as regulating principles for a respectful coexistence of life in general.


That is why its logic is not one of confrontation but of dialogue. He is aware that nobody has the total truth because it does not exist. And that everyone teaches the fragment of their personal universe, to enrich the general concert.


The Disoñador is a specialist in his area, but he tries to be open to the complexity of life and thought. He is an intellectual, as a peasant or as an astronomer, but he knows that the human being thinks with the whole body. And that this body is immersed in the nature of which it is a part.