Historically, science created a difference between the rational and the irrational. From the 18th century the dream world was considered as part of irrationality, of the repressed, of the irrelevant. It was encapsulated, to call it somehow, in the throes of writing, of the definition of meaning, in the wild and popular, against the figure of the scientific, mathematical or algebraic wise man. However, for many groups in the world, dreams have been something else, they have been integrated into their corpus of knowledge and axions, which have resulted in extraordinarily efficient policies. For this reason, we want to define this as oneirotopias, that is, heterogeneous utopias, since they are arranged in utopian sites that develop marvelous spaces, and one of them is action, which we call oneiropraxis. A clear example of this is the struggle that a Mexican indigenous group has waged against the mines for many years: the Wixaritari. One of its most efficient political tools has been dreams, dreams as customary politics. The place where the mine wanted to extract gold and silver, is the Wixarika mecca, Wiikuta, in the semi-desert of Real de Catorce, Mexico, a place where the Wixaritari pilgrimage year after year and where dreams originate.
