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Share Dialog
Share Dialog


This past spring, the Eaton Fire swept through the foothills above Los Angeles, forcing the evacuation of my family and consuming the homes of friends. The flames were swift and merciless — but more than the forest burned. The fire made visible what we often forget: that the climate crisis is not a future to prepare for. It is a present we are already living.
The Intergovernmental Panel on Climate Change projects up to 200 million climate refugees by 2050 — a scale of human displacement that threatens to upend every assumption of global order: sovereignty, economy, identity, even empathy. Entire cities may be lost, not just to water or fire, but to a collapse of care. How will we welcome those who come when the map no longer holds?
In that silence after the fire, a question burned brighter than the embers: Where will we go, and who will take us in?
From that question, this myth — and this protocol — was born.
Long ago, in the early dawn of the digital commons, there arose a vision called Airbnb, born of wanderers and hosts — those who opened their doors not just for coin, but for kinship. The traveler and the keeper shared tea, traded stories, and mapped one another’s souls in the light of borrowed hearths.
But over time, as with all myths that go unguarded, this vision was hollowed out. The Great Lodge was overtaken not by dragons, but by data centers and capital funds. Hosts no longer waited by the door. Instead, passcodes replaced conversations. Homes turned to shadow-hotels, governed by absentee algorithms. Connection, once the sacred fire, now flickered behind sterile UX and cleaning fees.
And so the Hearthkeepers arose — quietly, first — from mountain communes, desert ruins, flooded coasts, and forest fringes. They remembered the old ways, but they bore a new fire: the spark of a protocolic flame.
From the ashes of false hospitality, a new constellation of homes emerged: Refugia — not a platform, but a protocol. Not a brand, but a banner. A decentralized, trust-held alliance of stewards who vowed not merely to rent space, but to sanctify shelter.
This was no app. It was a shared myth, woven in code and covenant.
The Protocol had three sacred tenets:
Every Refugia node — be it a yurt, longhouse, tower, or train car — is a beacon. It maps not only place, but passage. Hosts, now called Waykeepers, vow to greet at least one guest per cycle with shared bread and shared story. Each guest becomes a witness — leaving behind not a review, but a reflection in the form of a memory token.
Each Refugia space is built or adapted to withstand the storm — solar-powered, greywater-looped, designed for regenerative repair. Part of its earnings flow into a Refugia Fund, governed by a DAO of climate migrants, wise elders, and decentralized architects. This fund seeds new sanctuaries where displacement will come next — before it arrives.
Forget five stars. Refugia runs on threads of trust. Each participant — guest or keeper — carries a non-transferable token: not currency, but credence, earned through shared aid, not payment. Think of it like mythic renown: the more you give, the more pathways open to you.
These tokens do not grant VIP status, but rather vows: responsibilities to steward, protect, and pass forward the welcome received.
Built atop a mesh of local-first infrastructure and whispering nodes of peer-to-peer code, Refugia does not centralize. It spores. Like fungi underfoot. Like lanterns on the trail. It prioritizes resilience over growth, care over scale, and kin over consumer.
You can’t “book” a Refugia site. You petition. You write why you’re coming, what you carry, and what you offer. Some are refused. Others are welcomed with drums.
The old gods of platforms demanded optimization. The new gods — or rather, the old-new ones — ask for reciprocity.
What we face is not just a housing crisis. It is a crisis of hospitality. The mythic wound is not that people must flee — they always have. The wound is that we no longer know how to receive them.
Refugia is an answer, whispered not from boardrooms but from thresholds.
It is the lantern in the storm — lit not to signal vacancy, but sanctuary.
It is the myth of the Hearthkeepers — a new people, bound not by flag but by fire, who believe that to shelter another is not a transaction, but a rite of remembering: that all of us are, at heart, guests in the storm.
This myth is not fiction. It is the seed of a new kind of infrastructure — built not of concrete and code alone, but of memory, mutual aid, and meaning. It is shared by the Patchwork Protocol on behalf of Patrick Atwater, a father, water steward, and civic mythmaker who knows what it is to lose sanctuary. The image is from the apropos Inn Fire near Mono Lake, still smoldering at the time of this article.
This past spring, the Eaton Fire swept through the foothills above Los Angeles, forcing the evacuation of my family and consuming the homes of friends. The flames were swift and merciless — but more than the forest burned. The fire made visible what we often forget: that the climate crisis is not a future to prepare for. It is a present we are already living.
The Intergovernmental Panel on Climate Change projects up to 200 million climate refugees by 2050 — a scale of human displacement that threatens to upend every assumption of global order: sovereignty, economy, identity, even empathy. Entire cities may be lost, not just to water or fire, but to a collapse of care. How will we welcome those who come when the map no longer holds?
In that silence after the fire, a question burned brighter than the embers: Where will we go, and who will take us in?
From that question, this myth — and this protocol — was born.
Long ago, in the early dawn of the digital commons, there arose a vision called Airbnb, born of wanderers and hosts — those who opened their doors not just for coin, but for kinship. The traveler and the keeper shared tea, traded stories, and mapped one another’s souls in the light of borrowed hearths.
But over time, as with all myths that go unguarded, this vision was hollowed out. The Great Lodge was overtaken not by dragons, but by data centers and capital funds. Hosts no longer waited by the door. Instead, passcodes replaced conversations. Homes turned to shadow-hotels, governed by absentee algorithms. Connection, once the sacred fire, now flickered behind sterile UX and cleaning fees.
And so the Hearthkeepers arose — quietly, first — from mountain communes, desert ruins, flooded coasts, and forest fringes. They remembered the old ways, but they bore a new fire: the spark of a protocolic flame.
From the ashes of false hospitality, a new constellation of homes emerged: Refugia — not a platform, but a protocol. Not a brand, but a banner. A decentralized, trust-held alliance of stewards who vowed not merely to rent space, but to sanctify shelter.
This was no app. It was a shared myth, woven in code and covenant.
The Protocol had three sacred tenets:
Every Refugia node — be it a yurt, longhouse, tower, or train car — is a beacon. It maps not only place, but passage. Hosts, now called Waykeepers, vow to greet at least one guest per cycle with shared bread and shared story. Each guest becomes a witness — leaving behind not a review, but a reflection in the form of a memory token.
Each Refugia space is built or adapted to withstand the storm — solar-powered, greywater-looped, designed for regenerative repair. Part of its earnings flow into a Refugia Fund, governed by a DAO of climate migrants, wise elders, and decentralized architects. This fund seeds new sanctuaries where displacement will come next — before it arrives.
Forget five stars. Refugia runs on threads of trust. Each participant — guest or keeper — carries a non-transferable token: not currency, but credence, earned through shared aid, not payment. Think of it like mythic renown: the more you give, the more pathways open to you.
These tokens do not grant VIP status, but rather vows: responsibilities to steward, protect, and pass forward the welcome received.
Built atop a mesh of local-first infrastructure and whispering nodes of peer-to-peer code, Refugia does not centralize. It spores. Like fungi underfoot. Like lanterns on the trail. It prioritizes resilience over growth, care over scale, and kin over consumer.
You can’t “book” a Refugia site. You petition. You write why you’re coming, what you carry, and what you offer. Some are refused. Others are welcomed with drums.
The old gods of platforms demanded optimization. The new gods — or rather, the old-new ones — ask for reciprocity.
What we face is not just a housing crisis. It is a crisis of hospitality. The mythic wound is not that people must flee — they always have. The wound is that we no longer know how to receive them.
Refugia is an answer, whispered not from boardrooms but from thresholds.
It is the lantern in the storm — lit not to signal vacancy, but sanctuary.
It is the myth of the Hearthkeepers — a new people, bound not by flag but by fire, who believe that to shelter another is not a transaction, but a rite of remembering: that all of us are, at heart, guests in the storm.
This myth is not fiction. It is the seed of a new kind of infrastructure — built not of concrete and code alone, but of memory, mutual aid, and meaning. It is shared by the Patchwork Protocol on behalf of Patrick Atwater, a father, water steward, and civic mythmaker who knows what it is to lose sanctuary. The image is from the apropos Inn Fire near Mono Lake, still smoldering at the time of this article.
21 comments
This is the time of year when some offices in San Francisco get a bit quiet as people head to the dust. I’ve never been to Burning Man (haven’t felt compelled just yet). But I’ve spoken at length with the organization’s official historian, Stuart Mangrum. Stuart is the director of Burning Man’s philosophical center and was a long-time “co-conspirator” to the founder, Larry Harvey. Every year, an announcement is published of a unique theme to guide the artworks and community. Stuart is the one who writes these themes. Why did I speak with him when I’ve never been involved with Burning Man? Unexpected reason. The University of Oxford was building case studies of organizations for its business school. I wrote the one for Burning Man. The first thing I learned is how people who go to Burning Man distinguish between the overall community versus the Burning Man Project, the organization which handles ticket sales and now a multi-million dollar budget for creating a temporary city in the desert. There’s a love-hate relationship with that organization. Burning Man is an experiment in decentralization, but supporting the massive growth of the festival has required a certain degree of centralization. In the early days, there was no such thing as a ticket to Burning Man. The concept emerged in 1994 at $30 per ticket. Today, tickets start at over 16x that starting price. It is not unusual for people to spend thousands of dollars to attend the festival. Much of this was promoted by a need for safety. The first death of someone at the festival prompted a need for better safety, which costs money. I was very interested in how the “leadership” of the Burning Man Project viewed themselves through these changes. They remain vocally dedicated to decentralization and struck me as reluctant leaders, even if the organization’s corporateness now may not seem that way outwardly. After all, Burning Man started as a bonfire among friends on Baker Beach (even earlier roots go back to activities by anarchic societies in San Francisco). Nobody set out in the beginning with an ambition to manage an increasingly overpopulated city. But they do now. I see many parallels between Burning Man’s evolution and what I’m observing in the Farcaster community. One is a physical space, another is a virtual space. Both are trying to resist centralization as much as possible by principle, which is not easy to do through growth. If people here are interested in more of my musings on this topic, I’m happy to share bits of my conversation with Stuart. I’ve also been meaning to speak with him again for another project. So feel free to ask questions for him too. The photo is not mine. Couldn’t find the original source. But it’s a famous photo from 2022 when more than 70,000 people were departing Burning Man. It triggered a 9 hour, 14 lane traffic jam in the desert.
thanks for the insight, super interesting to read 20000 $betr
Thanks for reading 🫶
I went for the first time in 2006. I read a book on the history of the event in preparation. I'm glad I did - it helped me understand and prepare to embrace the anarchic communal aspects of the experience. I came with very little but a didgeridoo and a willingness to be helpful. These two things unlocked many doors for me and led to life changing experiences. I highly suggest you go, if not this year then next. Although I can't say what it's like now, my last trip was in 2010.
“I came with very little but a didgeridoo and a willingness to be helpful.” This would make a great opening line to a chapter in your autobiography someday.
"Burning Man started as a bonfire among friends on Baker Beach" Say more on this!
https://presidio.gov/explore/blog/then-now-burning-man-at-baker-beach
can we read your case study? id be interested to know where the "borders" were, either temporally or numerically or demographically, that changed the structure and feel of BM. always wanted to go when i was a kid but dont think i wanna go as it is today
I thought about sharing it here. Unlike my silly, quickly written casts where I mind less if content theft occurs, this took a while to research/write and has some gems I’ll keep in the vault for now. If we ever meet in person, I’ll show you. :) When you say borders do you mean inflection points where the organization was forced to respond? What I learned is that every year things change. But some years force a bigger response than others. One fact you might find interesting is they brought on an urban planner named Rod Garrett. He had a lot of experience dealing with city planning and became their chief designer. He’s the one who came up with the iconic concentric circles of the camps.
amazing... you could always put it on the blockchain for provenance hehe. but i understand. look fwd to reading it one day :)
Reminds me of the Garden City Movement by Ebenezer Howard from the late 1890s/1900s. Howard’s Garden Cities proposed circular, self-contained communities surrounded by greenbelts. Radial boulevards extended from a form of central park and/or civic core. The goal was to balance nature, housing, and industry in a rational, almost utopian form.
I think the successor concept to Burning Man is the Network State. @davidhoffman talks about this a bit here: https://www.bankless.com/davids-takes-burning-man Popup cities/villages like @edgecity embody a lot of this energy too. I think one of the main problems with Burning Man (from the outside looking in) is that it was invented pre-smartphone. If you were starting it from scratch today, the #1 rule to impose would be something like: no phones, no instagram, analog photography only, chatham house rules.
I read the Network State literature when it first came out and was very intrigued. Never thought to draw a connection to Burning Man. Thank you for sending!
Casually writing an Oxford case study?! Omg @patriciaxlee.eth you’re awesome
would love to hear more!! i did a tiny bit of work for the org a few years ago and it was a really fascinating look into how things happen
I’ve never been myself, I have many friends that have gone, and my oldest brother was involved in the very early days and went many times. I’ve heard lots of cool and crazy stories!! I kinda wish I had gone in those early days… 5042 $betr
Insane shot! Damn
Wish I could find the original photographer. It’s been re-posted so many times without credit I couldn’t find them.
What do you think “real” cities can learn from burning man? Have you read Graeber’s the dawn of humanity and the seasonality to certain cities?
I have not read that. What did you find interesting from it? I’m not sure what real cities can learn from Burning Man honestly. Cities are at a completely different level of organization and continuity. The lessons from Black Rock City feel a lot more applicable to emergency response situations, which burners have a history of participating in (like Hurricane Katrina).
Here’s a little riff on that book and the implications for this third wave of the web https://pioneeringspirit.xyz/rewilding-civilization-david-graebers-radical-vision-in-the-dawn-of-everything It can be easy to forget that the vast vast vast majority of the human story as in something like 98% of generations lived occurred in non-sedentary environments. There are powerful examples like the step people civilizations of seminomadic lifestyles. Some of what new intentional communities in the Webb are unlocking Harkins back to that. I’ve never been to the Playa though from afar it seems to echo that . I do enjoy camping with family and old friends who are like family and a little pop-up village of sorts once a year.