Thea Riofrancos, Resource Radicals: From Petro-Nationalism to Post-Extractivism in Ecuador

Swanson, Tod D.

doi:10.1558/jsrnc.20631

Cited by 7 publications

(13 citation statements)

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“…In this case, environmental citizenship was confrontational and critical of the state, no doubt influencing the political discourse of the incoming Correa administration (Riofrancos, 2020). Ordinary, even mundane demonstrations of environmental citizenship through micropolitics can also be confrontational and articulate similar demands, albeit at different scales.…”

Section: Environmental Citizenship Through the 'Ordinary'mentioning

confidence: 98%

“People are no longer quiet”: Ordinary environmental citizenship in Lago Agrio, Ecuador

Díaz-Combs

2023

Environment and Planning E: Nature and Space

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For years, residents in northeastern Ecuador's Amazonian city of Lago Agrio demanded the expansion of water and sanitation services to peri-urban neighborhoods. Community members regularly filed claims, made demands at town hall meetings, spoke directly to policymakers during neighborhood tours, and assembled an extensive quantitative and qualitative database on the everyday challenges of precarious access to water and sanitation. Their demands were clear: municipal and national governments must use state revenue to improve water and sanitation networks. Engaging an ordinary citizenship framework, this article forwards an interpretation of these actions as ordinary environmental citizenship. Residents dictate how they envisage the role of the Ecuadorian state through citizenship practices that respond to their community's environmental conditions. This article posits that the embodiment of socio-environmental citizenship represented in Lago Agrio is reproduced through relationships cultivated in every day, routine, ordinary experiences textured by a shared sense of insecure access to water and sanitation. Lago Agrians contest exclusion and demand the state use broad financial redistribution to improve and expand public water and sanitation infrastructure.

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Section: Environmental Citizenship Through the 'Ordinary'mentioning

confidence: 98%

“People are no longer quiet”: Ordinary environmental citizenship in Lago Agrio, Ecuador

Díaz-Combs

2023

Environment and Planning E: Nature and Space

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“…A consequence of this wider appropriation of buen vivir for various social and political concerns by national governments is that the Indigenous meaning has lost its disruptive character. Based on fieldwork in Ecuador, Thea Riofrancos noticed the relatively little usage of buen vivir / sumak kawsay among anti‐extractivist social actors, likely due to its tainted and contradictory use in official discourse (2020, 178). In more critical terms, decolonial thinker Macarena Gómez‐Barris identifies the official discourse of new extractivist development as an instrument of state rationality or governmentality in the Foucauldian sense.…”

Section: The New Development and The Meanings Of Povertymentioning

confidence: 99%

“…Consider the socially progressive President Rafael Correa of Ecuador, whose leadership oversaw the 2008 Constitution establishing the politics of buen vivir . Although recognizing the rights of Nature and community empowerment against foreign extraction, the Constitution also asserted the state's exclusive sovereignty over subsoil resources that would later establish a 2009 Mining Law granting state control of resource extraction (Riofrancos 2020, 50–56). When it came to enacting policies, President Correa ultimately sided with extractive development over Indigenous meanings of buen vivir .…”

Section: The New Development and The Meanings Of Povertymentioning

confidence: 99%

Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics

Lantigua¹

2023

Journal of Religious Ethics

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This article considers the methodological limits and possibilities of a cultural turn in comparative religious ethics by "translating" the Latin American Indigenous meanings of buen vivir (living well), a subsistent mode of interdependent flourishing resistant to Western models of extractive development amid the Anthropocene. It problematizes the methodological challenge of translating Indigenous cultures from within a Western colonial political economy that has historically relegated Indigenous Americans to the primitive level of savage inferiority according to a stadial theory of socioeconomic development. However, constructive methodological options for translating Indigenous cultures emerge from the Journal of Religious Ethics's existing conversations about comparative religious ethics. On the one hand, recent critical anthropology and ethnography, abetted by intellectual history, provide tools for ethicists in the recovery of Indigenous critiques and meanings against longstanding Western cultural patterns. On the other hand, nativizing the concept of the religious classic thematizes the normative dimensions of Indigenous cultures, demonstrating how the translation of buen vivir points to intercultural dialogue rather than cooptation and manipulation.

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“…The study was carried out in Shuar territory in the vicinity of the Mirador mine in Zamora-Chinchipe province, which lies further south in the Cordillera del Cóndor from Warints and Yawi. The Mirador mining project has become a headline case in critical retrospectives of the Leftist government in Ecuador and its relationship with Indigenous people (Martínez Novo, 2021;Riofrancos, 2020). Contrary to the claim of some anti-extractivist critiques, Indigenous people in this region are not facing the prospect of modernity being imposed on them via resource extraction.…”

Section: The Modern Politics Of Extractivism In Ecuadormentioning

confidence: 99%

The Myth of Counter‐modern Ontologies: Indigenous People and the Modern Politics of Extractivism in Ecuador

Tym

2023

Development and Change

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Anti‐extractivist critique still positions Indigenous people as protagonists of counter‐modern political sentiment, whether as opponents of modernity's processes of productive rationalization and economic integration, or as embodying ontologies that reject modernity's conceptual separation of humanity from natural resources. Indigenous anti‐extractivism is thus said to represent a rupture of modern politics in that it exceeds politics as we know it. Yet the calculus of modern politics remains central to Indigenous responses to resource extraction, even in social contexts where non‐modern ontological suppositions are widely adhered to. This is illustrated through an ethnography of Indigenous mining in the southern Ecuadorean Amazon and national‐level electoral data showing the sweeping support of Indigenous people for former leftist President Rafael Correa's ‘neo‐extractivist’ programme. This persistent modernity of Indigenous resource politics exposes the fallacy of projecting counter‐modern sentiments onto Indigenous peoples.

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Thea Riofrancos, Resource Radicals: From Petro-Nationalism to Post-Extractivism in Ecuador

Abstract: Thea Riofrancos, Resource Radicals: From Petro-Nationalism to Post-Extractivism in Ecuador. (Durham: Duke University Press 2020) xi + 252 pp., $26.95 (pbk), ISBN: 9781478008484.

Cited by 7 publications

References 0 publications

“People are no longer quiet”: Ordinary environmental citizenship in Lago Agrio, Ecuador

“People are no longer quiet”: Ordinary environmental citizenship in Lago Agrio, Ecuador

Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics

The Myth of Counter‐modern Ontologies: Indigenous People and the Modern Politics of Extractivism in Ecuador

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