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Manifesto

Openings, not conquests.

Why an Arabic-Andalusian word names the infrastructure the third sector needs better than any other.

About the name

What Futuh means.

Futuh comes from the Arabic futūḥ (فتوح), plural of fatḥ: openings. In Sufi usage — Ibn Arabi, born in Murcia around 1165, formalises it in his Futūḥāt al-Makkiyya — it designates the illuminations that knowledge grants to those who allow themselves to be opened.

It is not conquest. It is the opposite: what opens within when one thinks with care.

An Andalusi Arabic word that crossed centuries of Mediterranean exchange — the same exchange that gave English algebra, cotton, alcove, coffee, magazine.

Futuh. An Arabic-Andalusian word. It means openings — in the plural, as received by those who allow themselves to be opened. Ibn Arabi, born in Murcia around 1165, formalises it in his Futūḥāt al-Makkiyya as the illuminations that knowledge grants to those who await them with care.

It is not a word of conquest. It is a word of threshold. What opens within when one thinks with care, not what is won outward.

This platform is that: an infrastructure of management, data and artificial intelligence that opens — to the third sector, to the social economy, to the cooperatives and associations that sustain the commons. It does not conquer organisations. It does not flatten them. It accompanies their own way of justifying, of imputing, of accounting to their counterparts.

An ERP that flattens difference is not helping; it is erasing.

Workshop note — first quarter 2026

That is what Futuh seeks to be technically: the place in which different third sector organisations collaborate without diluting themselves. Architecture follows concept — stable UUIDs, data federation, an intermediate layer that allows your instance and ours to dialogue without either losing autonomy.

We build on five convictions:

First. Sectoral knowledge is an asset to be codified, not noise to be filtered out. The years of operating from insideNexoONG at ACPP (more than 100 people and more than 130 simultaneous cooperation projects) and the ESS Toolkit at CAIS (five years accompanying social intervention entities) — are not incidental on a CV: they are the two corpora from which the product's logic is born. Futuh fuses them into a single system.

Second. AI is useful when it operates on well-structured data, not when it is glued on as a chatbot over a generic ERP. That is why we work with open European models — Mistral as the frontier model — self-hosted at trusted cooperatives, not in San Francisco. The organisation chooses where its data runs.

Third. Pricing is a declaration of alignment. Against the exclusive logic of the ERP sector — charging per user, per feature, per added module, per new access — we propose an inclusive logic: fees proportional to budget, as the sector's coordinating bodies do — CONGDE, REAS, CAIS, POAS —. An organisation with a budget of 300K € cannot and should not pay the same as one with 3M €. And every person sustaining the work must be able to use the tool without counting licences: unlimited users, unlimited features. Technology must not exclude anyone from the team that sustains it.

Fourth. Data sovereignty is not a legal checkbox. It is the real possibility — technical and contractual — of taking one's data, migrating, auditing, exporting. Open source on Odoo Community 19. No artificial moat.

Fifth. Futuh is not a standalone product: it is an enabling common infrastructure. An ecosystem — ERP, school, funding radar, federation between member organisations, AI assistant — where each piece stands on its own and together they enable what none would separately: that third sector organisations share infrastructure, learnings and daily work without giving up their autonomy. Ostrom showed that the commons work when there are clear rules, not when there are none. Federici reminded us that infrastructure is invisibilised care work. Futuh embraces both: clear rules and visible work.

We name it as Ibn Arabi named his illuminations, eight centuries before us. Futuh. Not conquests. Openings.

DNA

What sustains the craft.

Purpose

To strengthen the management capacity of organisations that sustain the commons. Greater capacity to coordinate, decide and grow, through useful technology, adapted artificial intelligence and specialist support. To better care for the work that sustains what is human and what truly matters.

Mission

To open the sector's complexity into useful, accessible and applicable systems, capable of ordering macro and micro management processes to strengthen organisational capacity without loss of autonomy.

Vision

That third sector organisations incorporate technology in an organic, sovereign and federated way, to sustain their care-oriented purposes towards the common good and prepare for the future without depending on the extractive model.

How we work

Four pillars that sustain one another.

01

Real sectoral knowledge

Futuh is born from inside the reality it seeks to improve. ACPP and CAIS have spent years working with social organisations: we know their rhythms, their tensions, their budgets, their limits. That is why the technology is designed from real needs: project management, internal coordination, multi-donor justification, documentation, monitoring, communication and decision-making.

02

Adapted technology

The platform is configured to the needs of each organisation, its living processes and the team's digital maturity. Modular, progressive, customisable logic. No sudden migrations or traumatic changes: gentle and functional onboarding from day one.

03

AI with ethical judgement

We incorporate artificial intelligence to expand capacity, save time and improve processes. But from a critical perspective on privacy, biases, technological dependency, security and data responsibility. European stack (Mistral, Pangea, Hetzner) self-hosted. No extraction.

04

Human accompaniment

Technological adoption requires listening, training, support and adaptation. We accompany organisations so that the tool is understood, appropriated and used meaningfully. Technology is implemented with people, not on people. It is useful from day one.

Values

Incorporating technology is an ethical decision.

Deciding which tools are used, which data is handed over, which biases may be reproduced and which models of technological power are being fed.

Technology with ethical judgement

Choosing tools for their usefulness, security, coherence and responsibility, not for trends.

Informed transparency

Explaining what is used, why it is used, what risks it carries and what limits it is wise to set.

Care for data and privacy

Protecting the sensitive information of organisations, teams, users and communities.

Critical view of biases

Paying particular attention to biases of gender, accessibility, class, origin, language, territory and ability.

Technological autonomy

Reducing unnecessary dependencies and favouring systems that are comprehensible, adaptable and sustainable.

Human accompaniment

Incorporating technology with training, listening, support and real rhythms.

Futuh does not propose adopting technology for its own sake, but choosing it with judgement, explaining it honestly and integrating it responsibly. So that organisations can gain capacity without losing sovereignty, coherence or human meaning.

Back to the Futuh.

References

Whom we have learned from.

We invent nothing. We recognise where we come from. These are five voices that have shaped the framework from which Futuh thinks.

Origin of the name

Ibn Arabi

Born in Murcia, c. 1165. His masterwork, al-Futūḥāt al-Makkiyya — The Meccan Openings —, formalises the Sufi concept of illumination as a received opening, not an achieved conquest.

al-Andalus / Damascus · 1165 – 1240

Epistemological opening

Isabelle Stengers

Philosopher of science. Her cosmopolitics teaches us to slow thinking in the face of novelty: not to assimilate the new into prior categories, but to let it open questions. A framework against technological solutionism.

Brussels · contemporary

Governing the commons

Elinor Ostrom

Governing the Commons (Nobel Prize in Economics, 2009). Empirically demonstrates that communities can govern shared resources without depending on either market or State. A framework for thinking about cooperatives that federate data and infrastructure without centralising.

Indiana / Bloomington · 1933 – 2012

Situated knowledges

Donna Haraway

Situated Knowledges. There is no view from nowhere: all knowledge is produced from a place, a body, a history. A mandate of honesty about where a piece of software speaks from, what biases it carries and who builds it.

California · contemporary

Feminist commons

Silvia Federici

Caliban and the Witch; Patriarchy of the Wage. Reclaims reproductive labour and the commons from a feminist critique of capitalism. A framework for technology that cares rather than extracts, attentive to the invisible work that sustains any organisation.

Parma / New York · contemporary

For what is to come

Maturana and Varela. Autopoiesis; The Tree of Knowledge. To know is to act; living systems are operationally closed and interactionally open. A reference for the coming phase — when this platform sustains collective intelligence, not only management — and for a federation of organisations that collaborate without dissolving into one another.

If this resonates with you, let's talk.

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