WK 8 Brainstorm - Elena Orlando

This weeks readings ask us to think about coloniality as an ongoing process in which the State continues to displace Indigenous communities for development and profit while making symbolic and onerous gestures. While the Constitution of Ecuador grants nature the "right to exist, persist, maintain and regeneration," it is not the place nor the role of the State to put forward this statement when it continues to undermine the resiliency of nature and "break the intimate relation of territory, territoriality, knowledge, and nature [...] which give base and place to collective knowledge" (Revkin 1 & Walsh 55). Rather, it is the movements of Indigenous and African-descent folks that are putting forward new arrangements that disrupt neoliberalism, arrangements that relate to Chicanafuturism. As highlighted in Walsh's piece, Indigenous movements, like Chicanafuturism, are not so much about destruction but about creation. Based in the principles of relationality, correspondence, complementarity, and reciprocity, the future is a place that is created through interdependence and care between human and nonhuman life (56-57). Neoliberal projects on the other hand, are rooted in destruction, including the destruction of collective knowledge. In the Walsh reading, as in our previous discussions of Chicanafuturism, collective knowledge and memory are the basis on which organizing happens and in sharing, movements grow as principles rooted in creation speak to what the people need. 
memory