EXTRACT: NIMA

BOLOs are not only units of vicinity or arrangements practical. This is only their technical and external aspect. The true reason which pushes IBUs with living together is their cultural asset: the NIMA. Each IBU has its own convictions and its vision of the life, but certain NIMAs can be carried out only if other IBUs have the same NIMA. The BOLO makes it possible these IBUs to live, to transform and supplement their common NIMA. In addition, IBUs from which the NIMA excludes the social forms (hermits, tramps, misanthropists, yogis, insane, anarchistic individualistic, magicians, martyrs, wise or witch) can remain alone and live in the interstices of these BOLOs which are everywhere, but not obligatory.

The NIMA includes/understands the testamentary fashion, the life style, philosophy, the values, the interests, the clothes, the art of cooking, the manners, the sexual behaviors, education, the religion, architecture, the craft industry, the colors, the ritual one, the music, the dance, mythology, tattooings: all that belongs to the cultural identity or the tradition. The NIMA defines the life imagined by the IBU in its practical and daily form.

There are as many sources of NIMAs of NIMAs. Among these sources, there are the popular traditions (alive or rediscoveries), the philosophical currents, the sects, the historical experiments, the common fights, the catastrophes, the mixed or invented forms. A NIMA can be defined until in the details (as in the case of the sects or the popular traditions) or specify only certain aspects of the life. It can be very original or to be only one alternative of another NIMA. It can very open to the innovations or be closed and preserving. NIMAs can seem modes or be spread like epidemics and die. They can be soft or brutal, passive-contemplative or credits-extravertis ⁽⁷⁾. NIMAs are the true richness of BOLOs. (Richness = multitude of the spiritual and material possibillities.)

As there are all kinds of NIMAs, it is as possible as click brutal, patriarchal, repressive, blunt or fanatic are established in certain BOLOs. There are no rules or humanistic, liberal or democratic laws defining the contents of NIMAs and it does not have there a State to make them apply. Nobody prevents a BOLO committing suicide in mass, dying by testing drugs, from turning to the madness or to be unhappy under a violent mode. Of BOLOs with a NIMA of gangsters could terrorize whole areas or even continents as Huns or the Vikings did it. Freedom and ventures, generalized terrorism, laws of gangs, raids, tribal wars, vendettas, plunderings, all is possible.

But the logic of BOLO' BOLO poses limits with the existence and the expansion of this kind of behaviors and traditions. Plundering and the banditism have their own economic laws. Moreover it is absurd to transpose the motivations of the systems based on the money and the property in BOLO' BOLO. A possible BOLO of gangsters must be relatively strong and organized well and it needs a structure of discipline internal and repression. For dominant of such a BOLO that clicks means a permanent vigilance and a great quantity of repressive work. Their IBUs can leave their BOLO constantly, other IBUs can be opposed to the evolution of such a BOLO from the very start. They can send hosts, restrict their exchanges, ruin the reputation of the BOLO-gangster, help oppressed BOLO against clicks leading. The supply food, weapons and other goods presents many difficulties for such a BOLO. IBUs of the BOLO-gangster must initially work to arrange a base for their raids, from where possibilities of rebellion against the chiefs. Without an apparatus of State of a relatively developed level, repression requires much work and is not advantageous for the oppressors. Neither the raids nor the exploitation are profitable, because it is necessary to transform the goods stolen into a value easily transportable (gold, money, etc.). Nobody wants to make exchanges with such a BOLO. This is why it is constrained to steal the goods in their natural form, which means much work of transport and the need for multiplying the raids. Like there are only few roads, few cars, few individual means of transport, a BOLO-gangster can make attacks only against his neighbors and it exhausts their resources quickly. Added to that the resistance of other BOLOs, the possibilities of intervention of the militia of broader communities (TEGA, FUDO, SUMI or YAKA) and the banditism is finally a behavior far from profitable, a marginal behavior.

During the history, plunderings and oppression between the nations were always the effects, either of an internal repression, or of a lack of possibilities of communication. One and the other of these causes does not exist in BOLO' BOLO: BOLOs are too small for an effective repression and, in parallel, the means of communication are well developed (telephone network, computer network, facilities of voyage, etc.). In an insulated BOLO, the domination does not pay and independence is not possible that on a clean agricultural basis. BOLOs predatory are of course always possible, but only like one kind of ' art for the art' and short periods. In any event: why should we start again since we now have at our disposal historical experiences? And which thus should be the world controller if we are not able to include/understand these lessons?

In a large city one is likely to find BOLOs following: Alcolo-BOLO, Sym-BOLO, Sadomasochistic-BOLO, Maso-BOLO, Végé-BOLO, Les-BOLO, Franco-BOLO, Italo-BOLO, Play-BOLO, No-BOLO, Retro-BOLO, Thai-BOLO, Sun-BOLO, Blue-BOLO, Paléo-BOLO, Twin wheel, Punk-BOLO, Krishna-BOLO, Taro-BOLO, Jesus-BOLO, CAT-BOLO, Nécro-BOLO, Possi-BOLO, Impossi-BOLO, Para-BOLO, Basketball-BOLO, Coke, INCA, Techno-BOLO, Indio-BOLO, Snow-BOLO, Mono-BOLO, Hebro-BOLO, Macaw-BOLO, Freak-BOLO, Proto-BOLO, Her-BOLO, Macho-BOLO, Pyramido-BOLO, Ground-BOLO, Tared-BOLO, Foot-BOLO, Sparta-BOLO, Bala-BOLO, Gam-BOLO, Tri-BOLO, Logo-BOLO, Mago-BOLO, anarcho-bolo, Ecologist-BOLO, Dada-BOLO, Digito-BOLO, Bom-BOLO, Hyper-BOLO, Short-nap cloth-the-BOLO, etc. In addition there is also of BOLOs all that there is more normal where people live a reasonable and rich life (no matter what one understands by there).

The diversity of the cultural identities destroys the mass culture, the marketed modes just as the standardized national languages. Like there is no centralized school system, each BOLO speaks its own language or dialect. They are there old languages, slangs or artificial languages. Thus the official languages and their function of control and domination decline and one is opposite a kind of Babylonian chaos, i.e. the ingouvernability by the dysinformation. As this linguistic disorder causes some problems for the travellers, or in the event of urgency, there is ASA' PILI, an artificial vocabulary of some basic terms that all one each one can learn easily. ASA' PILI is not a true language, because it comprises only some words such as IBU, BOLO, SILA, NIMA, etc. and their corresponding signs for the illiterate ones and the deaf-mute ones. Using ASA' PILI each IBU provides for its basic needs such as food, the shelter, the medical care, etc. If he wants to better understand the language of a BOLO which is foreign for him, he must study it. Like it has much time, it is not a problem. The barrier of the natural language is also a protection against cultural colonization. The cultural identities cannot be consumed in a surface way. One must really be accustomed to all these elements and pass from time with people ⁽⁸⁾.