{"id":33631,"date":"2026-07-06T21:33:57","date_gmt":"2026-07-06T19:33:57","guid":{"rendered":"https:\/\/francescoeconomy.org\/restoring-the-earth-restoring-life-indigenous-knowledge-regenerative-economies-and-capacities-for-buen-vivir-in-times-of-crisis\/"},"modified":"2026-07-06T21:40:47","modified_gmt":"2026-07-06T19:40:47","slug":"restoring-the-earth-restoring-life-indigenous-knowledge-regenerative-economies-and-capacities-for-buen-vivir-in-times-of-crisis","status":"publish","type":"post","link":"https:\/\/francescoeconomy.org\/es\/restoring-the-earth-restoring-life-indigenous-knowledge-regenerative-economies-and-capacities-for-buen-vivir-in-times-of-crisis\/","title":{"rendered":"Restoring the Earth, Restoring Life: Indigenous Knowledge, Regenerative Economies, and Capacities for Buen Vivir in Times of Crisis"},"content":{"rendered":"

Restoring the Earth, Restoring Life: Indigenous Knowledge, Regenerative Economies, and Capacities for Buen Vivir in Times of Crisis\u00a0<\/span><\/b><\/h1>\n<\/div>

by B\u00e1rbara Nascimento Flores\u00a0<\/span><\/p>\n<\/div><\/div><\/div>

We are living through a moment of profound ecological and social crises. Climate change, forest destruction, water contamination, biodiversity loss, and growing inequalities are all part of a global scenario that threatens different forms of life on the planet. In many places, rivers are dying, forest fires are becoming more frequent, and entire communities are suffering from the impacts of the predatory exploitation of nature.\u00a0<\/span><\/p>\n

For a long time, Indigenous peoples were portrayed only as vulnerable populations in the face of these crises. However, recent research shows something different: Indigenous peoples are not only resisting destruction, but also producing concrete alternatives to regenerate territories, restore ecological relationships, and build sustainable ways of living.\u00a0<\/span><\/p>\n<\/div><\/div><\/div>

<\/span><\/div><\/div><\/div>

\u00a0<\/span><\/span>My postdoctoral research, partially developed at the University of Colorado Boulder in the United States with funding from CNPq \u2013 the National Council for Scientific and Technological Development, a Brazilian public institution linked to the federal government, through the Atl\u00e2nticas Program, aimed to foster and internationalize research conducted by Indigenous and Black women. My research in the United States, which was also supported by the EoF Academy, aimed to understand experiences of socioecological restoration promoted by Indigenous peoples. Now, continuing in Brazil, I seek to understand how Indigenous territorial reclamation processes can trigger socioecological cascades and strengthen what economist Amartya Sen calls \u201ccapabilities\u201d \u2014 that is, the real possibilities that people and communities have to live well, decide their own paths, and sustain their ways of life.\u00a0<\/span><\/p>\n<\/div><\/div><\/div>

\u00a0<\/span><\/span>In the case of Indigenous peoples, these capabilities are not merely individual. They depend deeply on territory, community relationships, ancestral memory, spirituality, and relationships with rivers, forests, animals, and other beings. When a territory is destroyed,\u00a0<\/span>it is not only a physical space that is lost: relationships that sustain knowledge, cultural practices, economic autonomy, and collective ways of caring for life are also lost.\u00a0<\/span><\/p>\n

Throughout the research, I followed Indigenous experiences in different territories.\u00a0<\/span><\/p>\n

In Northern California, among the Yurok people, I observed the impacts of the removal of the Klamath River dams, one of the largest river restoration processes in recent United States history. The destruction of the river throughout the twentieth century deeply affected salmon populations, traditional fishing, and Yurok cultural practices. The restoration of the river, however, is not limited to a technical intervention. It involves recovering the spiritual relationship with water, transmitting knowledge between generations, and strengthening Indigenous governance over the territory.\u00a0<\/span><\/p>\n

Among Yurok youth, the reconstruction of traditional canoes, participation in cultural activities, and learning about the river strengthen not only cultural identity, but also political, educational, and community capabilities.\u00a0<\/span><\/p>\n

In Walatowa territory, in New Mexico, I followed initiatives related to traditional fire management and ancestral agriculture. For decades, colonial environmental policies prohibited Indigenous fire management practices, contributing to the increase of severe wildfires and ecological imbalances.\u00a0<\/span><\/p>\n

Today, Indigenous communities in the region are recovering ancestral knowledge related to the controlled use of fire, water conservation, and regenerative agriculture. These practices strengthen communities\u2019 capacities to face droughts, climate change, and extreme events, while also sustaining local economies and strengthening territorial autonomy.\u00a0<\/span><\/p>\n

Among the Din\u00e9 (Navajo), the research revealed the historical impacts of uranium mining and environmental contamination caused by mineral extractivism. For decades, rivers, soils, and water sources were contaminated, deeply affecting the health of communities and their traditional ways of life.\u00a0<\/span><\/p>\n

In response, different restoration initiatives have been developed by Din\u00e9 communities themselves. Projects related to water recovery, strengthening traditional herding, wool production, and the revitalization of cultural and spiritual practices function as forms of territorial healing. Restoring the territory, in this context, also means restoring health, economic autonomy, cultural relationships, and the capacity to decide one\u2019s own future.\u00a0<\/span><\/p>\n

Within this context of Native North American peoples, the Indigenous movement known as Land Back gains great importance. More than demanding the return of lands, Land Back means recovering the capacity to care for the territory, make decisions about it, and sustain collective ways of life.\u00a0<\/span><\/p>\n

These experiences directly dialogue with my research alongside my own people, the Borum-Kren, in Brazil. Our work is related to the restoration of biocultural memory as part of territorial reclamation processes.\u00a0<\/span><\/p>\n

For us, memory is not merely something from the past. It functions as a living technology capable of guiding processes of ecological regeneration and community reconstruction. Ancestral narratives, knowledge about rivers, plants, animals, sacred places, and traditional forms of land use help rebuild relationships broken by colonialism and environmental destruction.\u00a0<\/span><\/p>\n

Indigenous territorial reclamations involve not only recovering land, but also restoring autonomous forms of governance, spirituality, economy, and care for the territory. In many cases, these initiatives strengthen activities related to food sovereignty, community-based tourism, ecological management, artisanal production, and the recovery of degraded landscapes.\u00a0<\/span><\/p>\n

My research also engages with debates on regenerative economies and buen vivir. Unlike economic models based on the intensive exploitation of nature, Indigenous economies are often organized around reciprocity, care, collectivity, and the continuity of life.\u00a0<\/span><\/p>\n

This does not mean idealizing Indigenous peoples or imagining that they live outside the contemporary world. On the contrary: Indigenous peoples face daily the impacts of climate change, environmental racism, the expansion of extractivism, and social inequalities. Even so, these experiences offer important contributions for thinking about more sustainable futures.\u00a0<\/span><\/p>\n

One of the study\u2019s main arguments is that ecological restoration cannot be understood solely as environmental recovery. Restoring a river, a forest, or a landscape also means restoring social, spiritual, cultural, and economic relationships that make life possible.\u00a0<\/span><\/p>\n

At the same time, the research seeks to expand academic debates on human development and environmental justice by showing that freedom and well-being depend directly on the health of territories and ecological relationships.\u00a0<\/span><\/p>\n

For Indigenous peoples, living well is not related only to access to material goods, but to the possibility of maintaining balanced relationships among community, territory, and more-than-human beings.\u00a0<\/span><\/p>\n

In the face of the global ecological crisis, Indigenous knowledge offers important pathways for thinking about climate adaptation, environmental restoration, and regenerative forms of economic and territorial organization. More than isolated technical solutions, these processes reveal the importance of rebuilding relationships of care, reciprocity, and collective responsibility with the Earth.\u00a0<\/span><\/p>\n

In a world marked by environmental destruction and social fragmentation, Indigenous peoples show that restoring the Earth also means restoring relationships and, consequently, the conditions that make life possible \u2014 for humans, non-humans, and more-than-human beings, which for us are the supernatural forces that govern all life on Earth.\u00a0<\/span><\/p>\n<\/div><\/div><\/div>

—<\/p>\n

Vers\u00e3o em Portugu\u00eas:\u00a0<\/span><\/em><\/p>\n

Restaurando a Terra, Restaurando a Vida: Conhecimento Ind\u00edgena, Economias Regenerativas e Capacidades para o Bem-Viver em Tempos de Crise\u00a0<\/span><\/b><\/h3>\n

Vivemos um momento de profundas crises ecol\u00f3gicas e sociais. Mudan\u00e7as clim\u00e1ticas, destrui\u00e7\u00e3o das florestas, contamina\u00e7\u00e3o das \u00e1guas, perda de biodiversidade e desigualdades crescentes fazem parte de um cen\u00e1rio global que amea\u00e7a diferentes formas de vida no planeta. Em muitos lugares, rios est\u00e3o morrendo, inc\u00eandios florestais se tornam mais frequentes e comunidades inteiras sofrem com os impactos da explora\u00e7\u00e3o predat\u00f3ria da natureza.\u00a0<\/span><\/p>\n

Durante muito tempo, povos ind\u00edgenas foram apresentados apenas como popula\u00e7\u00f5es vulner\u00e1veis diante dessas crises. No entanto, pesquisas recentes mostram algo diferente: os povos ind\u00edgenas n\u00e3o apenas resistem \u00e0 destrui\u00e7\u00e3o, mas tamb\u00e9m produzem alternativas concretas para regenerar territ\u00f3rios, restaurar rela\u00e7\u00f5es ecol\u00f3gicas e construir formas sustent\u00e1veis de viver.\u00a0<\/span><\/p>\n

Minha pesquisa de p\u00f3s-doutorado, desenvolvida parcialmente na Universidade do Colorado\/ Boulder, nos Estados Unidos com recursos do CNPQ \u2013 Conselho Nacional de Desenvolvimento Cient\u00edfico e Tecnol\u00f3gico, uma institui\u00e7\u00e3o p\u00fablica do Brasil ligada ao governo federal, que por meio da Chamada Atl\u00e2nticas, teve o objetivo de fomentar e internacionalizar pesquisas realizadas por mulheres ind\u00edgenas e negras. Minha pesquisa nos EUA que tamb\u00e9m teve o apoio da EOF Academy teve o objetivo de conhecer experi\u00eancias de restaura\u00e7\u00e3o socioecol\u00f3gicas promovidas por povos ind\u00edgenas. Agora em continuidade no Brasil, busco compreender como processos de retomada territorial ind\u00edgena podem desencadear cascatas socioecol\u00f3gicas e fortalecer aquilo que o economista Amartya Sen chama de \u201ccapacidades\u201d \u2014 ou seja, as possibilidades reais que as pessoas e comunidades possuem para viver bem, decidir sobre seus pr\u00f3prios caminhos e sustentar suas formas de vida.\u00a0<\/span><\/p>\n

No caso dos povos ind\u00edgenas, essas capacidades n\u00e3o s\u00e3o apenas individuais. Elas dependem profundamente do territ\u00f3rio, das rela\u00e7\u00f5es comunit\u00e1rias, da mem\u00f3ria ancestral,\u00a0<\/span><\/p>\n

da espiritualidade e das rela\u00e7\u00f5es com rios, florestas, animais e outros seres. Quando um territ\u00f3rio \u00e9 destru\u00eddo, n\u00e3o se perde apenas um espa\u00e7o f\u00edsico: perdem-se rela\u00e7\u00f5es que sustentam conhecimentos, pr\u00e1ticas culturais, autonomia econ\u00f4mica e formas coletivas de cuidar da vida.\u00a0<\/span><\/p>\n

Ao longo da pesquisa, acompanhei experi\u00eancias ind\u00edgenas em diferentes territ\u00f3rios.\u00a0<\/span><\/p>\n

No norte da Calif\u00f3rnia, entre o povo Yurok, observei os impactos da remo\u00e7\u00e3o das barragens do Rio Klamath, um dos maiores processos de restaura\u00e7\u00e3o fluvial da hist\u00f3ria recente dos Estados Unidos. A destrui\u00e7\u00e3o do rio ao longo do s\u00e9culo XX afetou profundamente o salm\u00e3o, a pesca tradicional e as pr\u00e1ticas culturais Yurok. A restaura\u00e7\u00e3o do rio, por\u00e9m, n\u00e3o se resume a uma obra t\u00e9cnica. Ela envolve a recupera\u00e7\u00e3o da rela\u00e7\u00e3o espiritual com a \u00e1gua, a transmiss\u00e3o de conhecimentos entre gera\u00e7\u00f5es e o fortalecimento da governan\u00e7a ind\u00edgena sobre o territ\u00f3rio.\u00a0<\/span><\/p>\n

Entre os jovens Yurok, a reconstru\u00e7\u00e3o de canoas tradicionais, a participa\u00e7\u00e3o em atividades culturais e o aprendizado sobre o rio fortalecem n\u00e3o apenas a identidade cultural, mas tamb\u00e9m capacidades pol\u00edticas, educacionais e comunit\u00e1rias.\u00a0<\/span><\/p>\n

No territ\u00f3rio Walatowa, no Novo M\u00e9xico, acompanhei iniciativas ligadas ao manejo tradicional do fogo e \u00e0 agricultura ancestral. Durante d\u00e9cadas, pol\u00edticas ambientais coloniais proibiram pr\u00e1ticas ind\u00edgenas de manejo do fogo, contribuindo para o aumento de inc\u00eandios florestais severos e desequil\u00edbrios ecol\u00f3gicos.\u00a0<\/span><\/p>\n

Hoje, comunidades ind\u00edgenas da regi\u00e3o v\u00eam recuperando conhecimentos ancestrais sobre o uso controlado do fogo, conserva\u00e7\u00e3o da \u00e1gua e agricultura regenerativa. Essas pr\u00e1ticas fortalecem a capacidade das comunidades de enfrentar secas, mudan\u00e7as clim\u00e1ticas e eventos extremos, ao mesmo tempo em que sustentam economias locais e fortalecem a autonomia territorial.\u00a0<\/span><\/p>\n

Entre os Din\u00e9 (Navajo), a pesquisa revelou os impactos hist\u00f3ricos da minera\u00e7\u00e3o de ur\u00e2nio e da contamina\u00e7\u00e3o ambiental provocada pelo extrativismo mineral. Durante d\u00e9cadas, rios, solos e fontes de \u00e1gua foram contaminados, afetando profundamente a sa\u00fade das comunidades e suas formas tradicionais de vida.\u00a0<\/span><\/p>\n

Em resposta, diferentes iniciativas de restaura\u00e7\u00e3o v\u00eam sendo desenvolvidas pelas pr\u00f3prias comunidades Din\u00e9. Projetos relacionados \u00e0 recupera\u00e7\u00e3o da \u00e1gua, fortalecimento do pastoreio tradicional, produ\u00e7\u00e3o de l\u00e3 e revitaliza\u00e7\u00e3o de pr\u00e1ticas culturais e espirituais atuam como formas de cura territorial. Restaurar o territ\u00f3rio, nesse contexto, significa tamb\u00e9m restaurar a sa\u00fade, a autonomia econ\u00f4mica, as rela\u00e7\u00f5es culturais e a capacidade de decidir sobre o pr\u00f3prio futuro.\u00a0<\/span><\/p>\n

Nesse contexto dos povos ind\u00edgenas norte americanos, o movimento ind\u00edgena conhecido como Land Back ganha grande import\u00e2ncia. Mais do que reivindicar a devolu\u00e7\u00e3o de terras, Land Back significa recuperar a capacidade de cuidar do territ\u00f3rio, decidir sobre ele e sustentar formas coletivas de vida.\u00a0<\/span><\/p>\n

Essas experi\u00eancias dialogam diretamente com minha pesquisa junto ao meu povo, os Borum-Kren, no Brasil. Nosso trabalho est\u00e1 relacionado \u00e0 restaura\u00e7\u00e3o da mem\u00f3ria biocultural como parte dos processos de retomada territorial.\u00a0<\/span><\/p>\n

Para n\u00f3s, a mem\u00f3ria n\u00e3o \u00e9 apenas algo do passado. Ela funciona como uma tecnologia viva capaz de orientar processos de regenera\u00e7\u00e3o ecol\u00f3gica e reconstru\u00e7\u00e3o comunit\u00e1ria. Narrativas ancestrais, conhecimentos sobre rios, plantas, animais, lugares sagrados e formas tradicionais de uso da terra ajudam a reconstruir rela\u00e7\u00f5es rompidas pelo colonialismo e pela destrui\u00e7\u00e3o ambiental.\u00a0<\/span><\/p>\n

As retomadas territoriais ind\u00edgenas n\u00e3o envolvem apenas recuperar terras, mas tamb\u00e9m restaurar formas pr\u00f3prias de governan\u00e7a, espiritualidade, economia e cuidado com o territ\u00f3rio. Em muitos casos, essas iniciativas fortalecem atividades ligadas \u00e0 soberania alimentar, turismo comunit\u00e1rio, manejo ecol\u00f3gico, produ\u00e7\u00e3o artesanal e recupera\u00e7\u00e3o das paisagens degradadas.\u00a0<\/span><\/p>\n

Minha pesquisa tamb\u00e9m dialoga com debates sobre economias regenerativas e bem-viver. Diferentemente de modelos econ\u00f4micos baseados na explora\u00e7\u00e3o intensiva da natureza, as economias ind\u00edgenas frequentemente se organizam a partir da reciprocidade, do cuidado, da coletividade e da continuidade da vida.\u00a0<\/span><\/p>\n

Isso n\u00e3o significa idealizar os povos ind\u00edgenas ou imaginar que vivem fora do mundo contempor\u00e2neo. Pelo contr\u00e1rio: os povos ind\u00edgenas enfrentam diariamente os impactos das mudan\u00e7as clim\u00e1ticas, do racismo ambiental, do avan\u00e7o do extrativismo e das desigualdades sociais. Ainda assim, as experi\u00eancias oferecem importantes contribui\u00e7\u00f5es para pensar futuros mais sustent\u00e1veis.\u00a0<\/span><\/p>\n

Um dos principais argumentos do estudo \u00e9 que a restaura\u00e7\u00e3o ecol\u00f3gica n\u00e3o pode ser entendida apenas como recupera\u00e7\u00e3o ambiental. Restaurar um rio, uma floresta ou uma paisagem tamb\u00e9m significa restaurar rela\u00e7\u00f5es sociais, espirituais, culturais e econ\u00f4micas que tornam a vida poss\u00edvel.\u00a0<\/span><\/p>\n

Ao mesmo tempo, a pesquisa busca ampliar debates acad\u00eamicos sobre desenvolvimento humano e justi\u00e7a ambiental, mostrando que liberdade e bem-estar dependem diretamente da sa\u00fade dos territ\u00f3rios e das rela\u00e7\u00f5es ecol\u00f3gicas.\u00a0<\/span><\/p>\n

Para os povos ind\u00edgenas, viver bem n\u00e3o est\u00e1 relacionado apenas ao acesso a bens materiais, mas \u00e0 possibilidade de manter rela\u00e7\u00f5es equilibradas entre comunidade, territ\u00f3rio e seres mais-que-humanos.\u00a0<\/span><\/p>\n

Diante da crise ecol\u00f3gica global, os conhecimentos ind\u00edgenas oferecem caminhos importantes para pensar adapta\u00e7\u00e3o clim\u00e1tica, restaura\u00e7\u00e3o ambiental e formas regenerativas de organiza\u00e7\u00e3o econ\u00f4mica e territorial. Mais do que solu\u00e7\u00f5es t\u00e9cnicas isoladas, esses processos revelam a import\u00e2ncia de reconstruir rela\u00e7\u00f5es de cuidado, reciprocidade e responsabilidade coletiva com a terra.\u00a0<\/span><\/p>\n

Em um mundo marcado pela destrui\u00e7\u00e3o ambiental e pela fragmenta\u00e7\u00e3o social, os povos ind\u00edgenas mostram que restaurar a terra \u00e9 tamb\u00e9m restaurar as rela\u00e7\u00f5es e, consequentemente as condi\u00e7\u00f5es que tornam a vida poss\u00edvel \u2014 para humanos, n\u00e3o humanos e mais-que-humanos, que para n\u00f3s s\u00e3o as for\u00e7as sobrenaturais que gerenciam toda a vida na Terra.\u00a0<\/span><\/p>\n<\/div><\/div><\/div>

B\u00e1rbara Nascimento Flores<\/b>\u00a0<\/span><\/p>\n

She is an Indigenous leader of the Borum-Kren people and a postdoctoral researcher in Conservation Ecology at the State University of Santa Cruz, in partnership with the Research Support Foundation of the State of Bahia and the Instituto Serrapilheira. She holds a Ph.D. in Environmental Sciences from the Development and Environment Graduate Program at UESC, Brazil. She is a member of the Indigenous Researchers and Ecologists Network of Instituto Serrapilheira and a visiting researcher at the Institute of Behavioral Science (USA), where she collaborates with the Environment and Society Program and the Center for Natural Resource Governance. She is also a member of the\u00a0Wayrakuna Research Group\u00a0(UFOP\/CNPq), based at the\u00a0Federal University of Ouro Preto\u00a0and supported by the\u00a0National Council for Scientific and Technological Development, as well as the\u00a0CWIAS Group (IBS\u2013CU Boulder), an Indigenous research network based at the Institute of Behavioral Science of the\u00a0University of Colorado Boulder.
\nShe is a Fellow of the\u00a0Economy of Francesco Academy\u00a0and a member of\u00a0Pluriversidad Abya Yala, a network of Indigenous and conventional universities across Abya Yala (the Americas).<\/p>\n<\/div><\/div><\/div>

<\/span><\/div><\/div><\/div><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"

For a long time, Indigenous peoples were portrayed only as vulnerable populations in the face of these crises. 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