Griffin Dugan

Honors 384/GWSS 390B

8/24/18

Word count: 2800

How Sumak Kawsay is Realized: An Analysis of Government and Community

Introduction

Griffin Dugan; El Panecillo; Tour of historic Quito; Quito, Ecuador; July 25th 2018
 After spending a month in Ecuador and going on various excursions, I have seen a lot

about the reality of sumak kawsay as a way of life. I have learned that even though the 2008

Constitution makes some bold and progressive claims, there are many areas where the

government continues to be hypocritical in its practices. I have also learned that despite the

governments shortcomings, people are still finding ways to “live well”. In this essay, I will be

exploring how sumak kawsay is practiced within different communities in Ecuador, and what

role the government plays in protecting sumak kawsay. I will start by defining some key terms,

before going on to discuss my research methodology. I will then outline the 2008 Constitution’s

main promises in relation to sumak kawsay, and how these promises have not always been

respected. Afterwards, I will recount my experiences with Ecuadorian communities freely

practicing their cultures and ways of life. I will end by reflecting on the divide between

government and people I have seen, and what I’ve learned about the importance of pride in

evening out power indifferences.

Sumak Kawsay and Other Key Terms

Griffin Dugan; Sign at Mitad del Mundo; Excursion to Mitad del Mundo; Quito, Ecuador;

August 5th 2018

The concept of sumak kawsay was officially recognized by the Ecuadorian government

in its 2008 Constitution. Sumak kawsay, also known as “buen vivir” or the idea of “living well”,

comes from the indigenous Kichwa language. It is grounded in the “necessary interrelation of

beings, knowledges, logics, and rationalities of thought, action, existence, and living”. This is in

direct opposition to the idea of llaki kawsay or mal vivir, which means to live a very

individualized, materialistic, disenchanted way of life that is cornerstone to the Western capitalist

model (Waldmüller 2014).

 Indigenous cultures are known for acknowledging the relationality between all people as

well as with nature/la Pachamama. In particular, indigenous ways of life emphasize four central

principles of life: relationality (all variables are related to one another), duality (both “opposites”

are necessary to maintain harmony and balance), complementarity (nothing exists in isolation,

but rather everything exists with other things), and reciprocity (the necessary relations and

effects we have on one another) (Walsh 2011). This means that everything exists in a tightknit

web connecting everything else, meaning that one’s actions have broad and lasting impacts to

everything and everybody. Because we are all connected, it is the job of humans to mediate

between “living” and inanimate things in order to create a harmonious balance between all things

(Walsh 2011). This is why sumak kawsay emphasizes respecting and protecting Mother Earth.

For the purposes of this essay, I am going to focus on two key factors of sumak kawsay:

interculturalism and plurinationalism. Interculturalism is the “process by which different

autonomous groups can interact and co-exist peacefully” (Keating 2017). It is the harmonious

blending and interactions of varied cultures in a way that promotes respect and understanding.

On the other hand, plurinationalism is the recognition of distinct nations within a government

state which have equal rights to territorial, political, and cultural autonomy (Keating 2017). This

idea is particularly important in Ecuador, where there are many indigenous nations within the

country which deserve formal recognition. The balance between plurinationalism and

interculturalism represents a negotiation between the ideas of autonomy and unity, respectively

(Keating 2017).

From this broad definition, the most important aspect of sumak kawsay for me is that it

gives the right for people to practice their culture without discrimination from the Western model
many countries have adopted. In other words, sumak kawsay holds that people should be

allowed to live in ways that align with their values and ancestry, even if these ideas don’t line up

with the capitalist, colonialist mindset. The ideals of interculturalism and plurinationalism which

make up sumak kawsay may have been officially declared rights in 2008, but the implementation

of these practices has been lacking. In this essay, I will explore the question: what role does the

government really play in implementing sumak kawsay in relation to interculturalism and

plurinationalism, and what role do everyday people play in this as well? In my time here, I have

found that although the government has an obligation to allow for these principles, it is really

dependent on ordinary people to make changes in their lives that reflect these principles. In

particular, pride is a key component one must possess in order to reclaim one’s autonomy and

culture.

Research Methods

Griffin Dugan; City of Quito; Pichincha Volcano; Quito, Ecuador; August 11th, 2018
 Throughout my time here, I have been trying to study how communities practice sumak

kawsay. To do so, I used a variety of research methods: I have been taking photos of

environments, peoples and communities which speak to me; I have taken notes on both academic

and more casual readings as well as guest lectures; I have made observations within different

community events; and I have kept a detailed journal of my experiences and thoughts while

exploring the country. These research methods were all performed in order to build a very

strong, authentic account of what life is like in Ecuador. However, because of the informal

nature of this research, I cannot speak universally for all people as I did not have any

experimental controls or large data sets. In spite of this, I believe the data I have collected

sufficiently captures varied and diverse accounts of the lifestyle of Ecuador in relation to the

ideas of sumak kawsay, interculturalism, and plurinationalism.

The 2008 Constitution

Griffin Dugan; Ecuadorian government’s “Ama la Vida” sign; Tour of Ingapirca; Ingapirca,

Ecuador; July 31st, 2018

The Ecuadorian 2008 Constitution under President Correa was a progressive landmark

for the Ecuadorian government. For example, the Constitution was the first to acknowledge

nature itself as a legal entity with rights (Frenzel 2013). This revolutionary declaration aligned

with the indigenous values of sumak kawsay which hold la Pachamama as a mother figure

worthy of mutual respect. This directly goes against the more Western, colonialist idea that the

“modern” world has which claims the Earth is just resources to be conquered by humans. By

officially acknowledging nature within its Constitution, Ecuador announced its intentions to lean
away from this Western mindset in favor of sumak kawsay. The Constitution went further to

define the country as “plurinational”, thereby fully acknowledging the rich shared history the

country has with its indigenous and Afro-descendent nationalities (Keating 2017). This

declaration of the country as plurinational formally grants autonomy to these groups, allowing

them to make the decisions about their politics, resources and cultures that colonization had

stripped from them.

While these progressive proclamations seem to indicate an even playing field for

Ecuador’s land and people, this is not the case. For example, despite formally acknowledging

that nature has rights, oil companies continue to exploit the land’s resources. This is not only

harmful ecologically, but also flies in the face of many indigenous groups’ autonomy, as their

lands are invaded and destroyed by dynamite and other exploitative practices (Esporádika 2014).

Despite promising these groups the rights and power to decide how their territory and resources

are used, the government fails to protect this promise. The government continues to make laws

that contradict its Constitution, as they favor mining and extractive policies at the expense of

indigenous and Afro-descendent lands (Walsh 2011).

In addition, despite formally recognizing Ecuador’s rich and important plurinationalism,

there are still signs of inequality and prejudice. For example, there continues to be a persistent

effort being undertaken to assimilate and “modernize” indigenous groups. Not only does this

attitude imply that indigenous ways of thinking and living are “backwards” and “lesser”, but this

has also led to the perpetuation of class inequality and a welfare system (Kowii 2009). Afro-

descendent groups also continue to face high rates of racism and inequality, with 70.6% living in

poverty and very low levels of literacy, education, and employment (Sánchez 2008). In these
ways, it is evident that despite the Constitution’s rhetoric of equality between nationalities, there

is still a clear divide between law and practice.

Discrimination in Ecuador is not limited to nationality and ethnicity. For example, the

2008 Constitution recognized same-sex unions and provided legal protection based on gender

identity, but also outlawed same-sex marriage and adoption (Keating 2013). We received a

presentation from Asiris, a youth-centered LGBTQ-advocacy group in Ecuador. We learned that

homosexuality was decriminalized in Ecuador in 1997, but this didn’t stop the violence and

discrimination. Although there has been very limited research done on this population because

of how the government has traditionally treated them, there was one large government study

done in 2013 of 2,806 LGBTQ people. The study found that 53% of these people do not have a

college education, 71.4% have been excluded from private spaces, 65.6% have experienced

violence in public, and 70% have experienced rejection within their families (Presentation 8/7).

This blatant inequality exemplifies how despite the Constitution’s claim that it stands for sumak

kawsay, it still actively shames those who are considered “different”. For all of these identities,

it is apparent that the government does not fully conform to sumak kawsay’s ideals of autonomy

and respect.

Resistance through Pride

 Griffin Dugan; Indigenous dance; Mitad del Mundo, Quito, Ecuador; August 5th 2018

As this trip has made apparent to me, Western thought and colonization has resulted in a

lot of shame for minority groups. From our trip to Cañar and Sisid Anejo, we learned that “many

indigenous groups have been taught to think of their language (Kichwa) and culture as inferior,

and Spanish language/culture was what was stressed in school” (Journal 7/30). This kind of

normalization serves to create a power dynamic in which Western-thinkers are able to be

“superior” than those who think or act outside of the status quo.

Despite the generations of oppression and abuse, indigenous groups in Ecuador have

managed to resist assimilation and retain their cosmovisions, languages, and cultures. In fact,

indigenous cultures are inherently ones of resilience and adaptability, as seen with the Cañari’s
resistance of Incan invasion for many years (Presentation 7/31). Furthermore, of the 16 million

people that live in the Ecuadorian highlands, two million (or over twelve percent) self-identify as

Kichwa (Presentation 7/25). This continued persistence is worth noting, and a large part of why

these groups can resist colonialization and assimilation is the pride they take in their lifestyles.

As Carlos Jauregui said: “in a society that educates us for shame, pride is a political

response”. When I first came to Ecuador, I thought of pride as a bad thing, but I now see that

“pride is a form of self-acceptance and self-love, a way of saying ‘I know who I am and what I

believe, and I won’t apologize for it because it’s what makes me, me’” (Journal 8/8). All

throughout my trip, I have seen these marginalized groups taking pride in their identities and

cultures despite those in power telling them to assimilate. Although the Sisid Anejo community

initially finding shame in their language, they “now recognize that this mistake results in cultural

genocide” (Journal 7/30), and now insist on teaching their young traditional Kichwa. In

addition, we saw this community wearing their traditional clothes and dancing their ancestral

dances. In particular, during our last night there, we had a cultural exchange where we shared

dances with one another. It not only exemplified interculturalism, as “we all had open minds and

hearts, and were willing to share as well as learn about other cultures” (Journal 8/1), but also

provided a stage for this community to happily and proudly display their culture.

It’s important to understand that pride’s power does not work in isolation. Proper pride

“is not arrogant, thinking ‘my way is the best way’, but instead this pride emphasizes the

importance of identity, plurinationalism and interculturalism. This pride loves itself and accepts

others as equally valid and protected” (Journal 8/8). In other words, it’s not enough to be proud

individually, but instead we must be proud within a community. For example, the Afro-
descendent dancers that visited us practiced the bomba as a way of connecting with their

community and synchronizing with one another (Journal 8/14). On all our excursions, we saw

communities coming together to proudly and generously show us their culture. Ana Gabriela

Cano taught us the importance of community, when she stated that you “need a whole

community to activate and protect each other” to make a difference (Presentation 8/14). Aligning

with sumak kawsay’s principle of relationality, pride’s ability to reclaim power is strongest when

it is felt in relation to others.

Conclusion

Griffin Dugan; Pailon del Diablo; Waterfall hike; Baños, Ecuador; August 17, 2018

Before this trip, I was aware of the unequal power relations between the largely white,

Western, capitalist population and those who live alternative lifestyles outside of this status quo.

The excursions we went on exemplified to me how indigenous communities and cultures are
taught to be ashamed of their ways. However, this trip made me critically reflect on what

maintains this inequality between cultures, especially when I have been raised in such a

progressive environment. I have come to realize that those in power perpetuate the system that

benefits them, and they do so by labeling their ways as “normal” or “modern”, and alternative

ways as “wrong” or “shameful”. By creating this socially constructed idea of “us vs. them”, the

people in power are able to maintain the advantages they have, whether that power be economic,

social, cultural, political, or physical.

Western colonization has caused a lot of physical, emotional, and spiritual harm to those

it has conquered. Although there have been some efforts by governments like Ecuador’s to undo

these harms, there is still a lot of work to be done to transition this progressive rhetoric into

action. But in the words of Taki Amaru, “we’ve been hurt by violence, but we don’t say ‘this is

my culture let me hide it’; instead we reclaim our power and pride” (Journal 8/8). The

government plays an important role in allowing for interculturalism and plurinationalism, but it

cannot mandate or force it. Instead, it is up to everyday people and communities to come

together and take pride in their identities. The moment people replace their internalized shame

with pride and self-love, power relations between groups can start to even out. This is grounded

in sumak kawsay’s concept of reciprocity and relationality, as groups are viewed as equally

important because everything interacts and lives in relation. The path to equality lies in

accepting the validity and autonomy of different peoples, as opposed to conforming to the

colonial ideals of winners and losers, conquerors and the conquered.

We saw reciprocity in practice throughout our trip, from sharing our different dances with

the Sisid Anejo community to working the fields with the Morales Chupa community. We came
to these communities to exchange ideas, rather than to simply be leeches on their resources and

cultures. Being given the opportunity to participate in this cultural exchange gives one hope: “if

our generation can be the one to appreciate other cultures rather than shun them, maybe we can

start to undo all the harm that’s been done by colonization and oppression” (Journal 7/30).

Although mutual pride is how tight knit communities are formed within borders, this mutual

respect and reciprocity is how community can be built across borders.

Conflict between groups is created when one or both parties choose to isolate themselves

from outside perspectives. If more people are able to keep an open mind about ways of life

outside their own comfort zone, then humanity will be able to transcend petty group conflicts.

Although it would be easy for these oppressed peoples to lash out in hate and anger at their

oppressors, Ana Gabriela Cano taught us that “there is no living, no life in hate” (Journal 8/21).

This means people need to rework their definitions of pride to incorporate both self-love and

mutual respect of others. Everyone should have the right to take pride in themselves and their

communities, as long as this pride does not turn into the arrogance that causes conflict and

uneven power dynamics.

Respectful cultural exchange is the cornerstone to building communities and

understanding across borders. This raises the question: what factors facilitate the open minds

and hearts necessary for cultural exchange? I believe a study could be done to examine what

personality traits and background characteristics (e.g. socioeconomic, identity, etc.) facilitate a

willingness to embrace cultures outside one’s own. If we can understand how to get people in

the mindset for respectful cultural exchange, then we can effectively combat inequality and

discrimination.
 Bibliography

Esporádika, Artikulación, director. Itiumu Suraka (Mujer Papagayo). YouTube, YouTube, 27

Sept. 2014, www.youtube.com/watch?v=b_NdDA2Uk5I&feature=youtu.be.

Frenzel, Grace, director. Ecuador Adopts Rights of Nature in Constitution. YouTube, YouTube,

24 Jan. 2013, www.youtube.com/watch?v=9i4EexIF_3E.

Keating, Christine, and Lind, Amy. “Navigating The Left Turn: Sexual Justice and the Citizen

Revolution in Ecuador.” International Feminist Journal of Politics, vol. 15, 2013, p. 515-

533., doi: 10.1080/14616742.2013.813162

Keating, Christine, and Lind, Amy. “Plural Sovereignty and La Familia Diversa in Ecuador's

2008 Constitution.” Feminist Studies, vol. 43, no. 2, 2017, p. 291.,

doi:10.15767/feministstudies.43.2.0291.

Kowii, Ariruma. “Kichwa Culture, Interculturality, and Governability.” La Revista, 2009.

Sánchez, Jhon Antón. “Multiethnic Nations and Cultural Citizenship: Proposals from the Afro-

Descendant Movement in Ecuador.” Souls, vol. 10, no. 3, 2008, pp. 215–226.,

doi:10.1080/10999940802347715.

Waldmüller, Johannes M. “Buen Vivir, Sumak Kawsay, 'Good Living': An Introduction and
 Overview.” Alternautas, 5 Mar. 2014, www.alternautas.net/blog/2014/5/14/buen-vivir-

sumak-kawsay-good-living-an-introduction-and-overview.

Walsh, Catherine. “Afro and Indigenous Life-Visions in/and Politics. (De)Colonial

Perspectives in Bolivia and Ecuador.” Bolivian Studies Journal/Revista De Estudios

Bolivianos, vol. 18, 2011, pp. 49–69., doi:10.5195/bsj.2011.43.