In 2020 OCC! expanded its scope and encouraged students to explore local initiatives in their city, resulting in entries from various locations. OCC! also wished to create a space for imaginative exploration of the future, and we asked students how would the place you live look like in year 2200, culminating in entries from across the world, allowing our imaginations to broaden of what futures we hope or fear for. Here below you find the entries from Quito.
Carishina en Bici: Sustainable Mobility and Women’s Empowerment in Quito
Erika Tinajero
Published May 19, 2025
Where is this initiative taking place, and who are the promoters?
Carishina en Bici is a women’s collective in Quito, Ecuador, promoting sustainable mobility through the use of bicycles. This group not only encourages cycling as an ecological and accessible means of transport but also works to empower women by providing them with the tools and knowledge necessary to move freely and confidently in a challenging city like Quito. Through workshops, driving programs, and community events, Carishina en Bici is transforming the perception and reality of urban cycling, making it more inclusive and safe for everyone.
The term “Carishina” in the Ecuadorian context is a colloquial term used to describe a woman who engages in activities traditionally associated with men. The collective has adopted this term to challenge gender stereotypes. The mission of Carishina en Bici is to empower women of various ages to adopt cycling as a means of transport, reclaim the city’s streets, and use bicycles as a tool for independence and autonomy, promoting gender equality and the appropriation of public spaces.
Carishinas en Bici at the Cicleada de Altura held on March 8.Photograph taken by the author
Who are the beneficiaries?
The programs of Carishina en Bici are focused on women of all ages, nationalities, ethnicities, social conditions, and visions, living in the city of Quito who want to use bicycles as a means of transport. Additionally, the collective has a cycling school called “Muévete en Bici” which is directed at anyone (men, women, or diverse identities) who needs support in learning to move around the city by bike. The support is personalized and adapted to individual needs, following the learning methodology of the “Hadas Madrinas en Bici” program.
Women of various ages in the Hadas Madrinas en Bici program, June 2017.Photograph taken by the author
How does this initiative engage with climate? Does it tackle mitigation, adaptation, both or other dimensions of climate change?
Carishina en Bici is directly connected to the fight against climate change by promoting sustainable mobility through the use of bicycles.
Reduction of Greenhouse Gas Emissions: Bicycles do not use fossil fuels, so they do not generate greenhouse gas emissions that contribute to climate change.
Lower Air Pollution:By not producing emissions, bicycles help improve air quality in urban areas, which is crucial due to poor air quality affecting people’s health.
Efficient Use of Space: Bicycles occupy less space on the streets and require less infrastructure, reducing land use changes and the associated impacts of construction.
Healthy Lifestyles: Bicycles improve cyclists’ health and encourage a community-wide shift to reduce dependency on motor vehicles.
What are the main objectives?
Empower women through cycling and training in driving skills and basic mechanics.
Promote sustainable mobility and reduce environmental pollution.
Create learning and support spaces so more women use bicycles as a means of mobility in the city of Quito.
Ride through the streets of Quito by the Carishina en Bici collective, 2014.Photograph from Facebook
What is the timeline? Are there already visible effects?
Charlotte Fagan initiated the idea of Carishinas en Bici in 2009. Over the years, dozens of female volunteers have been part of the collective, which continues to thrive with the efforts of Sofía Gordón, Jazzmin Arias, Diana Barragan, Emilia Cachimuel, Erika Tinajero, among others. “We continue working hard and nurturing with love this dream of becoming more and more free, autonomous, and confident women on bikes.” (Source: [Carishina en Bici Website]
Replicating the “Hadas Madrinas en Bici” program in Bolivia with the “Mujeres en Bici Bolivia” collective.
Training women recyclers and bicycle messengers to use electric cargo bikes for their work.
The Carishina en Bici community has 128 members and is growing.
Manifesto:
“Woman + Bike + Quito, regardless of age, religion, political tendency, or nationality, we are volunteers (and wish to remain so) because we dream of spreading the joy, independence, and freedom that cycling gives to many women. A society of more just, humane, ecological women and men with public spaces for all where we can relate in peace.”
Carishina en Bici
Project for training women recyclers and bicycle messengers in handling electric cargo bikes, September 2024.Photograph taken by the author
Which limits (institutional, physical, social, etc.) does it encounter? Are any
shortcomings or critical points visible? What other problematic issues can arise from
its implementation? The collective faces several limitations, including:
Institutional: Lack of institutional support and public policies that promote safe and accessible cycling for women.
Physical: Insufficient infrastructure and dangerous traffic conditions that hinder mobility by bicycle. Cycling infrastructure in Quito is limited, with many bike lanes
incomplete or in poor condition.
Social: Gender prejudices and stigmas that discourage women from cycling.
Volunteering: As a volunteer-based initiative, women dedicate extra time apart from their daily activities to manage the collective’s activities.
How would it be potentially replicable in other settings?
The Carishina en Bici initiative could be replicated in other cities in Latin America and the Caribbean, where similar challenges in terms of infrastructure and gender stigmas are faced.
Examples of Replicability:
Hadas Madrinas Program: The Carishina en Bici collective has already had a positive experience replicating the Hadas Madrinas program with the “Mujeres en Bici Bolivia” collective. This program was adapted to the Bolivian local context, effectively promoting sustainable mobility and female empowerment using the methodology created by Carishina en Bici.
Training for replicating the “Hadas Madrinas en Bici” project with the “Mujeres en Bici Bolivia” collective.Photograph taken by the author
Is this initiative conducive to broader changes? If yes, which?
The Carishina en Bici initiative can promote broader changes, such as:
Legislation: Promote public policies that support safe and accessible cycling for women.
Institutional Agreements: Encourage collaboration between public and private institutions to improve cycling infrastructure.
Long-term Sustainability: Contribute to reducing carbon emissions and improving sustainable urban mobility.
Community Preparation: Raise awareness in the community about the importance of cycling and gender equality.
Gamble, J. (2019). Playing with Infrastructure like a Carishina: Feminist Cycling in an Era of Democratic Politics. Antipode, 51(4), 1166–1184. https://doi.org/10.1111/anti.12533
Carishina en Bici: Movilidad Sostenible y Empoderamiento Femenino en Quito
Erika Tinajero
Publicado el 19 de mayo de 2025
¿Dónde se lleva a cabo esta iniciativa, quienes son los promotores?
Carishina en Bici es un colectivo de mujeres en Quito, Ecuador, que promueve la movilidad sostenible a través del uso de la bicicleta. Este grupo no solo fomenta el ciclismo como un medio de transporte ecológico y accesible, sino que también trabaja para empoderar a las mujeres, brindándoles las herramientas y el conocimiento necesario para moverse libremente y con confianza en una ciudad desafiante como Quito. A través de talleres, programas de conducción y eventos comunitarios, Carishina en Bici está transformando la percepción y la realidad del ciclismo urbano, haciéndolo más inclusivo y seguro para todos.
El término “Carishina” en el contexto ecuatoriano es un término coloquial que se usa para describir a una mujer que realiza actividades tradicionalmente asociadas con los hombres, y el colectivo ha adoptado este término para desafiar los estereotipos de género. La misión de Carishina en Bici es empoderar a las mujeres de diversas edades para adoptar el ciclismo como medio de transporte, para que reclamen las calles de la ciudad y utilicen la bicicleta como medio de transporte y herramienta de independencia y autonomía, promoviendo la igualdad de género y la apropiación del espacio público.
Carishinas en Bici en la Cicleada de Altura realizada por el 8 de Marzo
Fotografía tomada por la autora
¿Quiénes son los beneficiarios?
Los programas y proyectos de Carishina en Bici están enfocados en mujeres de todas las edades, nacionalidades, etnias, condiciones sociales, visiones, que vivan en la ciudad de Quito y quieren usar la bicicleta como medio de transporte, también tiene la escuela de ciclismo “ Muévete en Bici” que está dirigida a cualquier persona hombre, mujer o diversidades que necesite acompañamiento para aprender a moverse en bici en la ciudad, el acompañamiento es personalizado y se adapta a las necesidades individuales y mantienen la metodología de aprendizaje, del programa “Hadas Madrinas en Bici”
Mujeres de varias edades en el programa Hadas Madrinas en Bici junio 2017
Fotografía tomada por la autora
¿Cómo se relaciona esta iniciativa con el clima?
Carishina en Bici se relaciona directamente con la lucha contra el cambio climático al promover la movilidad sostenible a través del uso de bicicletas.
Reducción de Emisiones de Gases de Efecto Invernadero: Las bicicletas no utilizan combustibles fósiles, por lo que no generan emisiones de gases de efecto invernadero que contribuyen al cambio climático.
Menor Contaminación del Aire: Al no producir emisiones, las bicicletas ayudan a mejorar la calidad del aire en áreas urbanas, una estrategia crucial debido a la mala calidad de aire que afecta la salud de las personas.
Uso Eficiente del Espacio: Las bicicletas ocupan menos espacio en las calles y requiere menos infraestructura, lo que reduce el cambio de uso de suelo, el impacto asociado con la construcción.
Estilos de Vida Saludables: Mejora la salud de los ciclistas y fomenta un cambio en la visión de la comunidad de reducir la dependencia de vehículos motorizados.
Objetivos:
Empoderar a las mujeres a través del ciclismo y la formación en habilidades de conducción y mecánica básica
Promover la movilidad sostenible y reducir la contaminación ambiental.
Crear espacios de aprendizaje y acompañamiento para que más mujeres usen la bicicleta como medio de movilidad en la ciudad de Quito.
Recorrido por las calles de la ciudad de Quito Colectivo Carishina en Bici año 2014 Fotografía de Facebook
Actores Implicados y Antecedentes y Cronología
Charlotte Fagan inició con esta idea de las Carishinas en Bici en el 2009, por este colectivo han pasado decenas de mujeres voluntarias, y sigue caminando con Sofía Gordón, Jazzmin Arias, Diana Barragan, Emilia Cachimuel, Erika Tinajero entre otras mujeres “seguimos camellando y alimentando con amor este sueño de ser cada vez más mujeres libres, autónomas y seguras en bici.” (Tomado de la web, https://carishinaenbici.blogspot.com/p/quienes-somos.html) en el 2024 han trabajado en dos proyectos:
1.- Replicar el programa Hadas Madrinas en Bici, en Bolivia con el colectivo Mujeres en Bici Bolivia.
2.- Capacitación a mujeres recicladoras de base y bicimensajeras, para uso de bicicargos eléctricos para su trabajo.
La comunidad de Carishina en Bici es de 128 miembros y está aumentando.
Proyecto de capacitación de conducción de bicicargos eléctricos a mujeres recicladoras de base y bicimensajeras septiembre 2024. Fotografía tomada por la autora
Manifiesto
“Mujer + Bici + Quito, sin límite de edad, religión, tendencia política, nacionalidad, somos voluntarias (y queremos seguir siéndolo) porque soñamos en contagiar la alegría, independencia, libertad que le da la bici a muchas mujeres.
Una sociedad de mujeres y hombres más justa, más humana, más ecológica con espacios públicos para tod@s donde nos podamos relacionar en paz.”
Carishina en Bici.
Límites y Deficiencias
El colectivo enfrenta varios límites, incluyendo:
Institucionales: Falta de apoyo institucional y políticas públicas que promuevan el ciclismo seguro y accesible para las mujeres.
Físicos: Infraestructura insuficiente y condiciones peligrosas de tráfico que dificultan la movilidad en bicicleta.
Sociales: Prejuicios y estigmas de género que desincentivan a las mujeres a andar en bicicleta.
Voluntariado: Su accionar es voluntario, las mujeres dedican un tiempo extra a parte de sus actividades diarias para poder gestionar las actividades del colectivo.
Deficiencias y Cuestiones Problemáticas
Deficiencias: La infraestructura ciclista en Quito es limitada y muchas ciclovías están incompletas o en mal estado.
Cuestiones Problemáticas: La falta de seguridad y la percepción de riesgo pueden disuadir a las mujeres de usar la bicicleta como medio de transporte.
Voluntariado Al ser un trabajo voluntario la rotación de mujeres es un desafía para mantener procesos y que la carga de trabajo sea repartida entre más manos.
Replicabilidad en Otros Entornos
La iniciativa de Carishina en Bici podría replicarse en otras ciudades de América Latina y el Caribe, donde también se enfrentan desafíos similares en términos de infraestructura y estigmas de género. Para replicar el modelo de éxito de Carishina en Bici, y sus programas:
Ejemplos de Replicabilidad
Programa Hadas Madrinas: El colectivo Carishina en Bici ya tiene una experiencia positiva en la réplica del programa Hadas Madrinas con el colectivo Mujeres en Bici Bolivia. Este programa fue adaptado al contexto local boliviano, promoviendo la movilidad sostenible y el empoderamiento femenino de manera efectiva, usando la metodología creada por Carishina en Bici.
Capacitación para la réplica del proyecto “Hadas Madrinas en Bici” con el colectivo Mujeres en Bici Bolivia Fotografía tomada por la autora
Cambios Amplios y Sostenibilidad
La iniciativa de Carishina en Bici puede propiciar cambios más amplios, como:
Legislación: Promover políticas públicas que apoyen el ciclismo seguro y accesible para las mujeres.
Acuerdos Institucionales: Fomentar la colaboración entre instituciones públicas y privadas para mejorar la infraestructura ciclista.
Sostenibilidad a Largo Plazo: Contribuir a la reducción de emisiones de carbono y mejorar la movilidad urbana sostenible.
Preparación de la Comunidad: Sensibilizar a la comunidad sobre la importancia del ciclismo y la igualdad de género.
Fuentes
Vaca. (2015). Género y espacio público: la bicicleta como estrategia comunicativa para la reivindicación de los derechos de la mujer en el Colectivo Carishina en Bici en Quito. Repositorio Digital UCE; Quito: UCE.
Gamble, J. (2019). Playing with Infrastructure like a Carishina: Feminist Cycling in an Era of Democratic Politics. Antipode, 51(4), 1166–1184. https://doi.org/10.1111/anti.12533
Aya awoke before dawn to the soft murmur of water flowing through the canals of her underground city. The air was damp and earthy, infused with the faint aroma of herbs thriving in vertical gardens made of wooden frames and salvaged materials. At fourteen, she knew every twist and turn of the tunnels that wove beneath the ruins of a colonial city that had crumbled over a century ago. These tunnels were more than just a refuge-they were a bastion of resistance, a hidden world where rebels fought to protect life on a planet teetering on the brink of collapse.
That morning was different. For the first time, Aya would venture beyond the safety of the underground. Her destination was Puerto Cabuyal, a stronghold of the resistance known for harnessing the earth’s energy and vibration to restore balance. Her family had spent years preparing her for this moment, teaching her far more than just survival: how to cultivate the land, adapt to harsh conditions, and, most importantly, keep hope alive. This journey wasn’t just a mission, it was a promise. Aya carried precious cargo-seeds, sprouts, and manuals filled with ancestral knowledge to heal the Earth. But her burden was also symbolic: she had the spirit of connection, a beacon of unity among resilient communities.
Her mother, Yana, a renowned herbalist with a deep understanding of plants and spirituality, guided her through the intricate system of secret passages. They walked silently, their footsteps echoing softly, broken only by the occasional water drip from cracks above. The walls, dimly illuminated by tiny photovoltaic cells, pulsed with life-fungi, exposed roots, and insects moving in rhythmic patterns.
Aya’s heart swelled with reverence as they passed a group of seed guardians. These protectors guarded chests filled with grains, flowers and tubers-precious bits of life. To Aya, they were living libraries, holding the wisdom of the past and the potential for future renewal. Aya and Yana acknowledged them with a respectful bow before continuing their path.
The tunnel led them to a creek, where water streamed freely into a purification pond. There, resistance scientists had developed biochemical methods to cleanse the polluted waters,a fragile yet relentless fight to restore balance.
Yana stopped to pluck a chamomile flower nestled between the damp stones. She held it out to her daughter.
“This is why you must go,” she said softly. “Here, we protect life. Out there, you will learn to resonate with the balance the world so desperately needs.“
Aya accepted the flower, holding it tightly. The weight of the moment settled over her-a step into the unknown, carrying the hope that her community’s spark of life could ignite something greater.
They reached the secret exit-a solid rock wall. Yana tapped a rhythmic pattern against the stone, and slowly, it slid aside, revealing a narrow trail illuminated by the first golden light of dawn.
“The sun will guide you,” Yana said, pulling Aya into a fierce embrace. “Remember, no matter where you go, you will never be alone.”
Aya adjusted her backpack, heavy with tools, seeds, and the weight of her mission. With one last look at her mother, she stepped forward, crossing the threshold into the world above.
* * * * *
The surface of Quito, once alive with cobbled streets, pigeon-covered rooftops, and loud street vendors, had become a landscape of ruins. Vines crept over crumbling buildings, slowly reclaiming them as if erasing the past. An eerie silence hung over streets that had once pulsed with life. Yet, the city was not entirely abandoned. Regime guards prowled the desolate avenues, hunting for insurgents and confiscating precious resources-seeds, food, and tools-in a desperate bid to control the last fertile lands.
Beneath this desolation, the green tunnels remained hidden, a secret oasis of life. Originally designed as drainage systems and catacombs, these subterranean spaces had been repurposed by the resistance in the early decades of the Great Crisis. Narrow corridors led to vast chambers where greenhouses thrived, illuminated by carefully positioned solar panels that captured light from the world above. Within this underground labyrinth, the people of the resistance cultivated maize, potatoes, quinoa, medicinal herbs, and fruits-a fragile ecosystem sustained through care and profound respect for life.
Aya had grown up in these tunnels, in a world of shadows and hope, surrounded by tales of the Great Global Crisis. From an early age, she was taught the sacred value of every drop of water, every breath of fresh air, every leaf of food. Here, her family and community had built a system of collective care, a lifeline that kept them alive against the odds.
The surface, by contrast, was a realm of devastation. Once-thriving cities had become uninhabitable ruins. Food shortages, wars, epidemics, and environmental collapse had turned bustling urban centres into death traps. The regime, feeding off chaos, wielded fear as a weapon, creating a nerve-racking situation that forced people to migrate to overworked agricultural lands-accelerating the destruction of what little remained.
Yet, even in the ruins, life persisted. Like tenacious roots breaking through scorched earth, small resistance groups emerged—scattered but deeply connected. They formed a hidden network, sharing resources, knowledge, and energy. Like a vast rhizome stretching beneath the surface, they fought for a just and free world.
Aya’s childhood unfolded in the green tunnels of Quito, where families lived in cubicles built from salvaged materials. Every space had a purpose. Collaboration was essential for survival—it was the foundation of their existence. Every individual played a crucial role: seed guardians preserved biodiversity, securing a future for generations; yerbateras healed the sick with ancestral knowledge and adapted what medical equipment remained; storytellers kept the past alive, weaving memories into lessons for the future; and scientists innovated with limited resources, transforming scarcity into possibility.
For Aya, these tunnels were more than a place of survival. They were a living experiment in resilience and renewal. At the heart of this underground world lay a spiritual sanctuary: an ancient huaca, a natural water well revered since pre-colonial times. Its walls were covered in maps and engravings —a record of generations who had found refuge in the depths. Aya often sat beside the well for hours, studying its markings, listening to the steady rhythm of water, feeling its deep connection to both past and future. There, she truly understood that survival was not enough—life had to be nurtured, honoured, and carried forward.
From this hidden world, Aya learned to identify seeds, grow plants in confined spaces, and detect water contamination. But the most powerful lesson was the undeniable interconnectedness of all living things. A truth that would guide her beyond the tunnels, beyond the safety of what she knew.
When Aya left home that morning, her backpack carried more than seeds and tools. It had the collective wisdom of her people, the weight of their trust, and the fragile yet enduring belief that another world was possible. Every step into the unknown was an act of defiance, a spark of resistance, a promise that life would go on.
* * * * *
Aya joined the group of travellers at the designated meeting point. As she recognised familiar faces, the tightness in her chest eased, though her stomach still churned with a mixture of nerves, hunger, and anticipation. Guided by an experienced scout, the group crossed a long, half-collapsed bridge across the Machángara River. Peering down, Aya noticed something remarkable—the water, though still scarce run clearer than she had ever seen. The scientists’ tireless efforts to revive the poisoned river were beginning to bear fruit.
On the other side of the bridge, a small electric van awaited them—a relic ingeniously rebuilt by the resistance’s mechanics. Transport was rare and unreliable, but a network of waystations run by allies allowed travellers to rest, recharge batteries, and exchange resources and stories. As Aya climbed aboard, she thought of the old rebel train routes—once a lifeline for insurgents. But those days were long gone; the regime’s tight surveillance had rendered such transport too dangerous.
The van rumbled along the road towards the coast, revealing a world of stark contrast—a mosaic of destruction and renewal. Endless fields of exhausted soil stretched under a haze of dust; their fertility stripped away by decades of monoculture. This was a haunting reminder of an extractive logic that had placed humanity above nature.
Yet, here and there, small patches of green fought to reclaim the land. The rebels had sown the first seeds of regeneration—restoring life to the earth, one plant at the time. Still, the scars were everywhere. Once-mighty rivers had shrivelled into toxic trickles, and on the horizon, abandoned factories loomed like skeletal remains—ghosts of a failed progress.
Alongside them, slow-moving caravans of migrants trudged forward—not rebels, nor loyalists, but those trapped in between. They were deemed useless by the regime yet too afraid to resist outright. Their burdens were slow but heavy: cloth sacks filled with the last remnants of their lives—worn clothes, old family photos, seeds, tools, and whatever equipment they had managed to scavenge. Slung over their backs were tiny figurines of ancient deities—a silent refusal to abandon the sacred. Their faces bore the weight of crisis—hunger, thirst, the darkness of power outages, and the relentless echoes of wars fought over dwindling resources. And yet, amid it all, hope still flickered in their eyes.
They sought the same thing: freedom from a regime that had turned life itself into a commodity. A system that had divided the world between urban and rural, enforced rigid gender roles, upheld cruel hierarchies between privileged and forgotten lands, and perpetuated the racism that stripped entire communities of their dignity, their land, and their history. They searched for a place to heal—a place to rebuild.
Aya watched the ebb and flow of humanity with a mix of awe and sadness. Her mother’s words echoed in her mind: “We are part of a larger fabric. Everything we do affects the whole.” Now, watching the endless march of the displaced, she understood the full depth of that lesson. As the vehicle rumbled forward, her thoughts drifted to her father’s poems. She closed her eyes, feeling the pulse of the land beneath her—the rhythm of the rivers, the breath of the earth, the stories woven into every grain of soil. For a fleeting moment, she dissolved into it. She was the Pachamama herself, rising in defence.
Every stop at resistance waystations was a reminder of life’s resilience. Rebel communities worked tirelessly cleansing poisoned rivers, reintroducing animals into shattered ecosystems, and planting fruit trees on soils that had once seemed barren. Aya knew she was part of this vast web of care—a network of hands, voices, and spirits stretching across the land. But doubt pressed against her chest. What was her role in all this? How could someone so young contribute to a mission so immense?
The stories she overheard in the shelters haunted her. Some whispered about those who had arrived in Puerto Cabuyal only to discover they couldn’t vibrate at its frequency—their rhythms clashed with the land’s pulse, like an instrument out of tune. Some were too anxious, unable to quiet their own uncertainty. Others were too afraid to surrender to a life shaped by nature rather than control. And then there were those simply too uncomfortable, unsettled by the slow pace, the weight of silence, and the intimacy of a place where nothing remained hidden for long. The words lingered, biting the edges of her certainty.
The landscape changed as they approached their destination. The air grew thick with humidity. Aya leaned against the window, silently watching as the terrain transformed. The barren wasteland gave way to cacti and desert plants. Then, sparse trees with brittle branches. And finally, clusters of resilient shrubs pulsing with green life. Unable to resist, she cracked open the window, letting the salty, fresh breeze fill her lungs. The scent of the unknown thrilled her, momentarily silencing her fears. The driver, noticing her wide-eyed enthusiasm, offered a knowing smile.
Then, the vehicle jolted—not from the road but from something unseen. A hum filled the air, growing stronger. It wasn’t just a sound. It was a vibration. Aya felt it deep in her bones as if something within her was being stirred awake. The driver slowed, looking at the group with a cautious and exhilarated expression. Aya held her breath as they crossed the threshold.
Suddenly, a wave of energy surrounded them. It was invisible, but Aya could feel it—a warm, pulsating current seeped through her skin, into her very core. The air was alive, charged with ancient, vibrant power. The vehicle groaned softly under the pressure as though recognising the force that welcomed them. This protective wave surrounding Puerto Cabuyal was more than a technological shield. It was an extension of the land itself, a web of energy born from the environment and amplified by technology developed by the resistance. It didn’t just protect Puerto Cabuyal. It transformed those who crossed it. It was as if the place chose who could enter, aligning their vibrations with the land’s. Aya looked around at the others. In their expressions, she saw the same awe and quiet reverence.
The world beyond the barrier was alive in a way she had never known. The air was thick with moisture. Sunlight danced on glossy leaves. The soil was dark and rich, humming with unseen currents. The initial hum faded, replaced by the whisper of trees, the unfamiliar melodies of birds, and the gentle symphony of a land reborn. Aya felt something shift within her. She understood now that the protective field was not a wall keeping two worlds apart. It was a bridge—a connection between what was and what could be.
* * * * *
Aya and the other travellers were welcomed by the matriarchs of Puerto Cabuyal, a council of women whose presence radiated strength and wisdom. Their greeting was warm yet ceremonious, infused with an energy that bridged the human with the sacred. The matriarchs led them along a path lined with yellow flowers, their petals swooshing softly beneath their steps, releasing a sweet aroma that mingled with the freshness of the air.
At the end of the path, an awe-inspired structure came into view—a towering reed building, its spiralling form seemingly defying gravity as it wrapped around a stream of water gushing from the Earth. Surrounding the waterhole stood majestic guaiac trees, their interwoven branches forming a natural dome overhead. Sunlight filtered through the dense leaves, scattering golden reflections onto the travellers’ faces. A ceremonial space was at the heart of this sanctuary, suspended above the sacred water.
The entry ritual began as a welcome and a way to shed the weight of the outside world. Each traveller immersed themselves in the cool, flowing water, washing away not just the dust of the journey but also the chaotic vibrations they carried within. For Aya, the ritual was challenging. Her mind remained entangled in fears and doubts, but as the water cascaded over her skin, she felt a shift—as though the place was embracing her.
After the ritual, the matriarchs presented each of them with fresh clothes woven from natural fibres suited ideally to the climate, each infused with the care of many hands. Then they led them to a communal table, laden with vibrantly coloured fruits and cool, fresh water. Aya picked some fruit she had never seen before—its flavour was a perfect blend of sweetness and tang. The last trace of exhaustion melted away with a single sip of water. As Aya looked around, she realised Puerto Cabuyal was not just a refuge. It was a living sanctuary that nourished both body and spirit, where the strength of the community lay in its deep connection with nature and the sacred.
After the ceremony, a young woman approached Aya with a warm smile. “I’m Nina,” she said, embracing Aya tightly. “I’ll be your guide here in Puerto Cabuyal. I can’t wait to learn from you, especially about medicinal plants.“
Aya was startled. Nina already knew something about her. Before she could ask how, Nina took her hand, leading her out of the ceremonial building. As they crossed the threshold, Aya was once again struck by the intensity of the colours around her.
“Get ready for the best part,” Nina whispered, squeezing Aya’s hand.
They followed an elevated wooden path to a lookout point. Aya gasped as she took in the vastness of Puerto Cabuyal. They were suspended in a sprawling forest, perched on a mountain teeming with life. Among the treetops, delicate structures emerged organically from their surroundings—observation decks, small orchards, and vines twisting around living columns.
Down by the beach, reed and wooden buildings gently out of the Earth, their forms blending seamlessly with the land. The spaces welcomed natural light and fresh air, with intricate lattice work casting dancing shadows on the ground. Elevated walkways connected the buildings, weaving through the trees and offering breathtaking views of the forest canopy and the sparkling sea beyond. The ocean stretched in deep, infinite blues on the horizon, merging with the sky. A salty breeze swept over Aya, bringing a smile to her face.
Speculative view of Puerto Cabuyal. Photo Credit: Rafael Suárez Molina
Her favourite part of the view was the pangas—small boats floating on the waves, moving in graceful synchrony with the rhythm of the ocean. Nina gave her a moment to take in the scene before signalling her to follow.
They continued along the elevated paths, which snaked through the forest, rising and falling to connect different spaces. Aya soon realised they were in an edible forest. Beneath the towering trees, smaller plants flourished—fruit trees, shrubs, herbs, and vines, each thriving in carefully designed symbiosis. Every nook and clearing maximised life, offering sustenance and shelter to plants, animals, and humans. Nina paused at strategic stops, picking ripe fruit hanging like jewels from the branches and placing them carefully in a cloth bag. She pointed eagerly to the creatures of the forest—monkeys soaring through the canopy, birds with iridescent feathers, insects humming in the air, and even snakes gliding silently along tree trunks.
Aya, unable to contain her curiosity, bombarded Nina with questions.
“How was the forest cultivated?”
“How do you manage the irrigation?”
“How do you store and distribute the seeds?”
Nina answered patiently and enthusiastically while also asking Aya about her own home. Their conversation flowed easily, transcending technical details and planting the seeds of a friendship that would grow strong in the days to come. As they walked, Aya realised that this forest was more than a place of sustenance. It was a living connection between beings. With every shared laugh, every moment of quiet understanding, she knew she had found not just a refuge but a companion.
As dusk settled, Nina led Aya down a gently sloping ramp towards a house that seemed to emerge from the forest as though it had grown alongside the trees. The structure, made of advanced biomaterials derived from fungi and plant fibres, was designed to regenerate over time. Its smooth, organic form mirrored natural patterns, its curves and surfaces reflecting the colours of the surrounding landscape. Creeping plants draped across the walls, interwoven with solar panels that captured sunlight while allowing the greenery to thrive. The house was elevated above the forest floor, its foundations doubling as rainwater collection and filtration systems, ensuring the delicate roots below remained undisturbed. Inside, panoramic windows of smart photochromic glass adjusted to the light, regulating the temperature and creating a pleasant indoor climate. Open, modular spaces allowed air and light to flow freely, eliminating the need for artificial climate control.
Nina’s family welcomed Aya with open arms, embracing her as one of their own. They shared a simple yet delicious meal of fresh fruit, roasted roots, and a warm herbal drink. Amid laughter and shared anecdotes, Aya felt something she hadn’t in a long time—a deep sense of belonging.
After dinner, Nina showed Aya to her room—a simple yet inviting space. Exhausted from the journey, Aya sank into the bed and drifted into a deep, restful sleep. She awoke to children’s laughter drifting through the air the following day. She went to the window and saw children crossing the elevated walkways, moving nimbly among the trees on their way to school. She watched them until they disappeared into the forest canopy.
Over breakfast—a spread of freshly picked fruit and warm, baked bread—Aya felt invigorated and ready for the day ahead. After the meal, she and Nina left the house together. The morning light filtered through the trees, bathing the forest in a golden glow, while the air carried a refreshing, earthy scent. It was Aya’s first day as an active part of the community, and though she didn’t yet know what awaited her, she was ready to discover it.
After a short walk, they arrived at a shared care space—a multifunctional hub where meeting spaces, medical care, and technological innovation seamlessly intertwined. Surrounded by medicinal gardens and crystal-clear ponds, this space cultivated aquatic plants essential for food production and water purification.
Inside, it housed one of the most essential systems in Puerto Cabuyal—the Vital Resonance Network.
This network synthesised the natural vibrations of the Earth, water, and air, drawing from the life cycles to capture and translate environmental rhythms into renewable energy. From seismic waves to the whisper of wind through the trees, every movement was perceived as part of a vast cosmic language, an unbroken dialogue connecting the community to its surroundings.
The collected vibrations powered technologies that blended ancestral practices with biotechnological advancements. There were tissue cultivation modules, 3D printing of prosthetics, and seed banks preserving the genetic diversity of the forest. A collaborative vibrational intelligence system interpreted this natural symphony, offering solutions to maintain balance within the ecosystem. More than just a tool, the Vital Resonance Network was a bridge between the human, non-human, and more-than-human—a living reminder that all life is profoundly interconnected.
In Puerto Cabuyal, twenty-two similar centres stretched across the territory, each adapted to its community’s unique needs. These vibrational nodes connected the inhabitants physically and synchronised their rhythms with the cycles of the Earth.
During her stay, Aya moved between these centres, learning how vibrations guided planting seasons, predicted storms, and even restored the health of both bodies and soil. Each experience shaped her, helping her develop new skills and perspectives and pushing her to discover her own role in building the pluriverses of the resistance.
As the days passed, Aya took part in ceremonies where the vibrations of the land synchronised through dance, songs, and meditation, transforming individual energies into a single collective heartbeat. These gatherings were more than spiritual rituals—they also calibrated the Vital Resonance Network, ensuring harmony between the rhythms of the community and Pachamama.
Aya immersed herself in daily life, experiencing the seamless integration of ancient knowledge with cutting-edge technology.
She worked in the fields where vibrational sensors detected the needs of the plants. These signals, interpreted by the Vital Resonance Network, ensured that crops flourished in symbiosis with their environment. Even the structures of homes and pathways, built with organic nanotechnology, vibrated in tune with the ever-changing environment, self-repairing and adapting as though they were alive.
At dawn, Aya joined the fishing crews, an activity deeply attuned to the vibrations of the ocean. The eco-sensitive vessels, designed to respond to marine currents, carefully avoided fish breeding zones and navigated along routes that preserved the ecosystem’s delicate balance. Every fish caught was more than just sustenance—it was a link in the life cycle, something to be honoured and protected. The boats were powered by large square sails and masts, which captured the vibrations of the wind and converted them into energy. This process propelled the vessels and generated electricity for the port, the village, and small resistance enclaves scattered along the coast and out at sea. In this system, every vibration—whether from the ocean or the wind—was not just a movement but a vital signal that sustained the interconnected fabric of the community and the world around it.
Speculative view of Puerto Cabuyal. Photo Credit: Rafael Suárez Molina
In the evenings, Aya joined nightly gatherings with the village matriarchs. Seated around the crackling fire, these women shared stories of how vibrations connected human beings to nature, weaving the community’s collective memory.
“Vibrations are our oldest legacy and our wisest guide,” repeated the women. “Through them, we listen to the past, feel the present, and prepare the path for those yet to come.”
Aya carried these words as she walked through the fields at dusk, sensing how the universe’s heartbeat aligned with her own. Every vibration she felt was a quiet yet powerful reminder of Puerto Cabuyal’s resistance—a place that held not only future lives but also echoes of the past.
Through these gatherings, Aya realised her mission was bigger than herself. She was meant to be a bridge—connecting communities, preserving their stories, and helping them live in tune with the land. In Puerto Cabuyal, she was there to learn—to move in harmony with its people and the unseen forces that sustained them. But her journey didn’t end there. She had to take that balance back—to her own community of resistance and to other rebel strongholds across the network. Here, in this hidden corner of the world, she discovered that resistance wasn’t only about fighting—it was about listening, adapting, and moving with the natural flow of life.
* * * * *
The last care centre where Aya collaborated was the Esperanza School, a key node of the Vital Resonance Network. It was a space where learning, innovation, community care and spiritual connection intertwined. Its breathing architecture balanced advanced technology with nature. Walls of biomaterials expanded and contracted, adjusting to the environment’s rhythms. Above, iridescent roofs captured sunlight, converting it into energy while projecting shifting patterns that rippled like ocean waves across the walls.
From the moment Aya crossed the floating walkways, she felt the magic of the place. The school extended beyond its walls into a sprawling outdoor space. Beneath the canopy of ancient trees, children were engaged with sensory structures that transformed the vibration of the soil, air, and water into tangible experiences. They walked barefoot through aromatic herbs, releasing fragrances with every step. Interactive panels pulsed with light and sound in response to their touch. Climbing structures mimicked the intricate weave of roots and branches, encouraging movement and play. They planted seeds, tended to delicate sprouts, and observed bees in their silent, essential pollination work while elders shared ancestral stories and demonstrated traditional techniques. These experiences did more than connect the children to the ecosystem—they wove a thread of continuity between past and future, ensuring that knowledge flowed like a river through generations.
Within the school, spaces transformed effortlessly to meet the moment’s needs. Some rooms became laboratories, where students explored the biology of plants or programmed ecosystem monitoring systems. Others turned into ceremonial halls, where the community gathered to honour the cycles of life. Immersive spaces projected holographic landscapes—seeds sprouting beneath the soil, birds migrating across vast distances, rivers shifting their courses over time. A fully integrated intelligence system analysed environmental vibrations, guiding learning activities—helping students understand their place within a vast, interconnected web of life.
Aya was particularly drawn to the role of the elders. Their stories, infused with ancestral wisdom, were accompanied by data-generated visualisations, allowing them to recreate lost landscapes and imagine possible futures. One evening, Aya assisted a group of children in encoding vibrational messages, crafting a “language of the soil”—a form of silent communication they later shared with the roots of nearby trees. This act reinforced the deep interconnection between generations and species.
It was here, in Escuela Esperanza, that Aya finally found the clarity she had been seeking. During a sunset ceremony, the Vital Resonance Network came alive, its vibrations intensifying like a great unseen tide, intertwining the heartbeat of the community with the pulse of the forest. At that moment, she felt the transformative force of life in her body. Resistance, she realised, was care, hope, and creation.
As she prepared to depart, Nina took her hands.
“Our roots are in the earth and our dreams. This is not goodbye, Aya. Come back whenever you need to find your way.”
They embraced, their moment stretching between them like an unbreakable thread. Aya left with her heart burning, knowing that every step she took, every story she told, every seed she planted would be part of a quiet, unstoppable revolution. As she walked toward the horizon, the seeds in her hands became promises—of a world where many worlds could coexist. She felt the echoes of the community walking with her, and when the wind brushed against her face, she smiled. She could hear its whisper: “The resistance is already here. The change has begun.”
Futuros Ancestrales Luisa Carrera-Izurieta Publicado el 2 de junio de 2025
Aya despertó antes del amanecer con el sonido del agua que corría por los canales de la ciudad subterránea. El aire, húmedo y terroso, llevaba el aroma de hierbas que crecían en pequeños jardines verticales, construidos con marcos de madera y materiales reciclados. A sus catorce años Aya conocía de memoria los túneles que serpenteaban bajo los vestigios de la trama colonial que había colapsado hace más de un siglo. Esos pasajes no solo eran su hogar, sino también la trinchera de la resistencia donde una red de rebeldes luchaba por la vida en un mundo devastado.
Esa mañana era especial, Aya emprendería su primer viaje fuera de la ciudad subterránea. Durante años, su familia la había preparado para este momento, enseñándole no solo técnicas de cultivo y supervivencia, sino también la importancia de mantener viva la esperanza. Su misión era más que una entrega —llevaba consigo semillas, brotes y manuales con conocimientos esenciales para regenerar la tierra—, también portaba algo más valioso, una promesa de conexión entre comunidades resistentes. Su madre, Yana, una yerbatera respetada por su profundo conocimiento de las plantas y su espiritualidad, la acompañó a través del intrincado sistema de pasajes secretos. Caminaban en un silencio solo interrumpido por el eco de sus pasos y el suave goteo del agua que caía desde las fisuras en los techos. Las paredes, iluminadas por débiles luces alimentadas por diminutas células fotovoltaicas, eran un collage vivo de hongos, raíces expuestas e insectos que parecían bailar en la penumbra. Pasaron junto a grupo de guardianes de semillas, quienes protegían cofres llenos de vida en forma de granos, flores y tubérculos. Para Aya eran bibliotecas vivientes, guardianes del conocimiento pasado y defensores de posibles futuros. Saludaron al grupo con una inclinación respetuosa antes de seguir avanzando. Cruzaron un corredor que conectaba con una quebrada, donde el agua corría libre hacia una laguna de purificación. Allí, las científicas de la resistencia habían desarrollado técnicas bioquímicas para filtrar contaminantes. Aunque esas innovaciones eran limitadas por la falta de recursos, representaban la lucha incesante por mantener un equilibrio precario.
-Por eso debes irte, Aya -le dijo Yana, arrancando una flor de manzanilla que crecía entre las piedras húmedas. Aquí protegemos la vida, pero allá afuera, aprenderás a vibrar con el equilibrio que el mundo necesita.
Aya tomó la flor, asintiendo con determinación. Sentía el peso simbólico del momento, un paso hacia lo desconocido, guiada por la esperanza de que su comunidad podía expandir su chispa de vida. Al llegar a la salida secreta se detuvieron frente a una pared rocosa que parecía impenetrable. Yana golpeó la piedra con un patrón rítmico y esta se deslizó lentamente, revelando un chaquiñán bañado por los primeros rayos de sol.
-El sol será tu guía -dijo su madre, abrazándola con fuerza. Recuerda, nunca estarás sola.
Aya ajustó su mochila, repleta de herramientas y semillas, miró por última vez a su madre, y cruzó el umbral hacia la superficie.
* * * * *
La superficie de Quito –que en otro tiempo vibraba con el bullicio de sus calles empedradas, tejados de barro llenos de palomas y ventas ambulantes—, se había transformado en un paisaje de ruinas. Enredaderas trepaban lentamente sobre las estructuras decadentes, reclamándolas como propias. Un silencio opresivo cubría lo que antes eran calles llenas de vida, pero no todo estaba desierto, guardias del régimen patrullaban las calles abandonadas, en busca de insurgentes a quienes confiscar recursos vitales como semillas, alimentos y herramientas, en un intento por mantener su dominio sobre las pocas zonas cultivables que quedaban. Bajo esta superficie desolada, los túneles verdes ofrecían un oasis de vida. Construidos originalmente como sistemas de drenaje y catacumbas, fueron adaptados por la resistencia en las primeras décadas de la gran crisis. Espacios amplios y estrechos se combinaban para albergar viveros iluminados por pequeños paneles solares que captaban luz a través de aberturas estratégicas. En ellos se cultivaban alimentos esenciales: maíz, papa, quinua, hierbas medicinales y frutos, todo en armonía con las limitaciones del entorno.
Aya había crecido en un mundo de sombras y esperanza, escuchando las historias de la gran crisis mundial. Aprendió desde pequeña el valor de cada gota de agua, de cada bocanada de aire puro, y la importancia casi sagrada de alimentos frescos como frutas y verduras. En el refugio subterráneo de la resistencia, su familia y comunidad habían tejido un sistema de cuidados colectivos que les mantenía con vida. La superficie, en cambio, era un territorio marcado por el abandono y la devastación. Muchas ciudades se habían vuelto inhabitables: la falta de comida, los conflictos bélicos, las epidemias y los desastres medioambientales habían reducido los antiguos centros urbanos a ruinas peligrosas y violentas. El régimen, aprovechando el caos, utilizaba el miedo para mantener su control, mientras la migración forzada hacia antiguas tierras agrícolas solo aceleraba la destrucción de esos ecosistemas. Sin embargo, entre las ruinas, pequeñas chispas de vida brotaban como raíces tercas en tierra reseca. Los núcleos de resistencia, dispersos pero conectados, formaban una red de apoyo que compartían recursos, conocimientos y energía. Como un rizoma oculto, estas comunidades trabajaban para construir un mundo más justo y armónico.
Aya creció en los túneles verdes de Quito, donde las familias vivían en cubículos hechos con materiales reciclados y cada espacio era aprovechado al máximo. La colaboración no era solo una necesidad, era el eje que sostenía a la comunidad. Cada miembro desempeñaba un rol vital: los guardianes de semillas protegían la biodiversidad del futuro, las yerbateras sanaban con sus conocimientos ancestrales, los narradores mantenían vivas las historias, y las científicas innovaban con lo poco que tenían. Para Aya este refugio no era solo un lugar de supervivencia, sino un laboratorio de nuevas formas de vida. El centro espiritual de esta red subterránea era un antiguo pozo de agua natural, una huaca venerada desde tiempos precoloniales. Rodeado de dibujos y mapas trazados por generaciones, el pozo era un espacio de aprendizaje y reflexión. Allí, Aya pasaba horas, fascinada por el simbolismo del agua como fuente de vida y resistencia. Fue en ese entorno donde aprendió a identificar semillas, plantar en espacios reducidos y detectar signos de contaminación en el agua. Pero lo más importante, desarrolló una sensibilidad hacia la interconexión de todos los seres, una lección que sería crucial para su misión fuera de los túneles. Cuando Aya dejó su hogar aquella mañana, llevaba en su mochila algo más que semillas y herramientas: llevaba consigo el conocimiento de su comunidad y la esperanza de que otro mundo era posible. Cada paso que daba hacia el exterior era un acto de valentía y fe, una promesa de llevar la vida y la resistencia más allá de los límites conocidos.
* * * * *
Se reunió con el grupo de viajeros en el punto de encuentro designado. Aunque su tensión inicial comenzó a disiparse al ver a otros rostros familiares, su estómago siguió revuelto por la mezcla de nervios, hambre y emoción. Guiados por una exploradora experimentada, cruzaron un puente largo y semidestruido que atravesaba el río Machángara. Desde allí, Aya notó que el agua, aunque aún escasa, corría más clara, tal vez como resultado de los esfuerzos de rehabilitación emprendidos por las científicas de la resistencia. En el otro extremo del puente les esperaba un pequeño vehículo eléctrico, una reliquia ingeniosamente reconstruida por los mecánicos de la resistencia. Aunque el transporte era escaso y poco confiable, existía una red de estaciones estratégicas donde los viajeros podían descansar, recargar las baterías y compartir recursos e historias. Mientras abordaban el vehículo, Aya recordó cómo, en el pasado, los trenes habían sido una opción para los rebeldes, pero ahora eran un lujo demasiado arriesgado debido a los intensos controles del régimen.
Pasaron por el camino hacia la costa, un mosaico de contrastes que reflejaba las cicatrices de un mundo desgarrado por la modernidad. Los campos áridos, exhaustos por décadas de monocultivos, se extendían como un recordatorio de la destrucción causada por la lógica extractiva que posicionaba al ser humano por encima de la naturaleza. Aquí y allá, pequeños parches verdes que comenzaban a regenerarse gracias a los esfuerzos de los rebeldes, quienes implementaban programas de restauración ecológica para devolver vitalidad al suelo. Sin embargo, el desequilibrio era evidente: el aire estaba cargado de polvo, los ríos que alguna vez habían sido caudalosos ahora eran apenas hilos de agua contaminada, y el horizonte estaba compuesto por las aterradoras siluetas de fábricas abandonadas, esqueletos de un progreso fallido.
Caravanas de migrantes avanzaban lentamente junto a ellos, cargando con herramientas, semillas en pequeños sacos de tela y figuras de antiguas deidades que evocaban una conexión perdida con lo sagrado. Sus rostros reflejaban la crisis: escasez de alimentos y agua fresca, falta de electricidad en vastas regiones y el eco constante de guerras por apropiarse de los recursos que quedaban. A pesar de la fatiga, en sus miradas se vislumbraba una esperanza obstinada. Todos buscaban lo mismo: liberarse del régimen que había convertido la vida en un objeto de consumo. Ese régimen que dividía el mundo entre lo rural y lo urbano, imponía rígidos roles de género, perpetuaba jerarquías injustas entre regiones favorecidas y olvidadas, y mantenía el racismo que despojaba a comunidades enteras de su dignidad, tierra e historias. Buscaban un lugar donde sanar y reconstruir sus vidas. Aya observaba este vaivén humano con una mezcla de asombro y tristeza. Las palabras de su madre resonaban en su mente: Somos parte de un tejido más grande. Todo lo que hacemos afecta al todo. Al ver las caravanas, comprendió la profundidad de esa enseñanza. A medida que avanzaban, recordó los poemas de su padre, que hablaban de amor por la vida. Cerró los ojos por un momento, sabiendo cómo el río, la tierra y las historias que llevaba en su interior formaban parte de un mismo latido. Por un instante sintió que su propio cuerpo era la Pachamama levantándose para defenderse.
Cada parada en los refugios de la resistencia era un recordatorio del poder regenerativo de la vida. Comunidades enteras trabajaban para limpiar ríos envenenados, reintroducir animales a hábitats devastados y cultivar árboles frutales en tierras que antes parecían condenadas. Aya sabía que era parte de esa red de cuidados, un entramado que le habían enseñado a valorar desde niña. Sin embargo, sentía un peso constante en el pecho, una mezcla de miedo y responsabilidad que no lograba disipar. ¿Qué rol estaba destinada a desempeñar? ¿Cómo podría, siendo tan joven, contribuir a un proyecto tan vasto? Las historias que escuchó en los refugios sobre quienes no lograron adaptarse a Puerto Cabuyal avivaban sus dudas. No estaban listos, susurraban algunos, y esas palabras resonaban en su mente, llenándola de incertidumbre.
El paisaje cambió a medida que se acercaban a su destino. El aire, más denso y cargado de humedad, anunciaba la proximidad a algo nuevo. Aya observaba por la ventana mientras el terreno se transformaba ante sus ojos: primero aparecieron cactus y plantas desérticas, luego pequeños árboles con ramas secas, y finalmente arbustos dispersos. Decidió abrir la ventana, dejando que el aire fresco y salado llenara sus pulmones. Era un aroma desconocido para ella, y, por un momento, la novedad eclipsó sus preocupaciones. El conductor, notando su entusiasmo, le lanzó una sonrisa cómplice. El vehículo avanzaba con dificultad por el terreno rocoso hasta que un zumbido sutil comenzó a llenar el aire. No era solo un sonido, era una vibración que Aya sintió en todo su cuerpo, como si despertara algo dormido dentro de ella. El conductor redujo la velocidad, mirando al grupo con una mezcla de advertencia y emoción. Aya contuvo la respiración mientras cruzaban el umbral. De pronto, una ola de energía los envolvió. No era visible, pero Aya sintió cómo una corriente cálida y pulsante atravesaba su piel, llegando hasta lo más profundo de su ser. Era como si el aire mismo estuviera vivo, cargado de un poder antiguo y vibrante. La onda protectora que rodeaba a Puerto Cabuyal no era solo un escudo tecnológico, era una extensión del propio entorno, una red de energía generada por el lugar y amplificada por las tecnologías de la resistencia. El vehículo crujió bajo la presión, como si reconociera la fuerza que los recibía. Al otro lado, el paisaje cambió drásticamente. Lo árido quedó atrás, reemplazado por un estallido de vida, hojas brillantes destellaban bajo la luz del sol, raíces se entrelazaban en un suelo fértil, y el aire húmedo y puro parecía acariciar cada respiración. El zumbido inicial se desvaneció lentamente, reemplazado por el susurro de árboles y el canto de aves que Aya jamás había escuchado. Sentía que algo en ella iba cambiando. El campo de energía no solo protegía a Puerto Cabuyal del exterior, sino que también parecía transformar a quienes lo cruzaban. Era como si el lugar decidiera quién era digno de entrar, alineando sus vibraciones con las del entorno. Al mirar a sus compañeros de viaje, vio que ellos compartían la misma mezcla de asombro y gratitud que se reflejaba en sus rostros. Mientras el vehículo avanzaba entre la exuberante vegetación, Aya entendió algo profundo, este campo protector no era un muro que separaba dos mundos, sino un puente que los unía.
* * * * *
Aya y los demás viajeros fueron recibidos por las matriarcas de Puerto Cabuyal, un consejo de mujeres cuya presencia irradiaba fortaleza y sabiduría. La bienvenida fue cálida pero ceremoniosa, impregnada de una energía que conectaba lo humano con lo sagrado. Las matriarcas los guiaron por un sendero cubierto de flores amarillas, cuyos pétalos crujían suavemente bajo sus pasos, liberando un aroma dulce que se mezclaba con la frescura del aire. El camino los llevó hasta una estructura impresionante: una edificación de caña que parecía desafiar la gravedad, elevándose en espirales alrededor de un chorro de agua que brotaba con fuerza desde el suelo. Este ojo de agua estaba rodeado de gigantescos árboles de guayacán, cuyas ramas entrelazadas formaban una cúpula natural. Las gotas de agua, iluminadas por los rayos de sol que se filtraban entre las hojas, proyectaban destellos dorados sobre los rostros de los recién llegados. En el centro de este santuario se encontraba un espacio ceremonial suspendido sobre el agua. Allí comenzó el ritual de ingreso, diseñado no solo para darles la bienvenida, sino para ayudarles a desprenderse del peso del mundo exterior. Cada viajero se sumergió en el ojo de agua, sintiendo cómo la corriente limpiaba no solo el polvo del camino, sino también las tensiones y vibraciones caóticas que traían consigo. Para Aya, el baño fue un desafío. Su mente seguía atrapada en una maraña de miedos y dudas. Sin embargo, a medida que el agua recorría su piel, comenzó a sentir una calma nueva, como si el lugar mismo la acogiera. Tras el baño, las matriarcas les entregaron ropa fresca, tejida con fibras naturales que se adaptaban al clima y parecían envolverlos con cuidado. Luego los llevaron a una mesa comunal, donde les esperaban frutas de colores vibrantes y agua fresca. Aya probó una fruta desconocida, cuyo sabor era una mezcla perfecta de dulzura y acidez, y, al beber un sorbo de agua fría sintió cómo el último rastro de cansancio abandonaba su cuerpo. Mientras observaba su entorno, Aya se dio cuenta de que Puerto Cabuyal no era solo un refugio. Era un santuario vivo, un lugar que nutría tanto el cuerpo como el espíritu, y cuya fuerza residía en la armonía entre la naturaleza, la comunidad y lo sagrado. Tras la ceremonia de bienvenida, una joven se acercó a Aya con una sonrisa cálida.
—Soy Nina —dijo mientras le daba un abrazo fuerte—. Te acompañaré en tu viaje por Puerto Cabuyal. Estoy emocionada de aprender de ti, especialmente sobre las plantas medicinales.
Aya se sorprendió al darse cuenta de que Nina sabía algo sobre ella. Nina la tomo de la mano y la guio fuera del edificio ceremonial. Al cruzar el umbral, Aya se sorprendió de nuevo por la intensidad de los colores del lugar.
-Prepárate para la mejor parte
– Nina le dijo con entusiasmo mientras apretaba su mano.
Caminaron por una pasarela elevada hasta un mirador. Desde allí Aya contempló la magnitud de Puerto Cabuyal. Estaban en medio de un extenso bosque, en una montaña cubierta de vida. Entre las copas de los árboles, se asomaban delicadas estructuras que parecían fundirse con el entorno: plataformas de observación y pequeños huertos donde fuertes enredaderas se entrelazaban con columnas vivas. Más abajo, cerca de la playa, se alzaban edificios similares al ceremonial. Sus formas curvas, hechas de caña y madera ensamblada, daban la impresión de crecer orgánicamente desde el suelo. Los espacios estaban diseñados para dejar entrar la luz y el aire fresco, con entramados que creaban un juego de sombras en movimiento. Caminos elevados conectaban las construcciones, flotando entre los árboles y ofreciendo momentos de contemplación con vistas al bosque y al mar. En el horizonte, el mar se extendía con una paleta de azules profundos que se fundían con el cielo.
Imagen especulativa de Puerto Cabuyal. Crédito Imagen: Rafael Suárez Molina
Una brisa salada llegó hasta Aya, quien sonrió frente a la inmensidad del paisaje. Su parte favorita fueron las pangas, pequeñas embarcaciones que flotaban sobre el agua, moviéndose al ritmo del océano en una danza interminable. Nina le dio un momento para absorber la escena antes de hacerle una seña para que la siguiera. Juntas, comenzaron a caminar lentamente por las pasarelas elevadas que se internaban en el bosque. Estos puentes ligeros y suspendidos en el aire serpenteaban entre los árboles, subiendo y bajando para conectar diferentes espacios. Aya pronto se dio cuenta de que estaban en un bosque comestible. Bajo la sombra de los imponentes árboles, crecían especies más pequeñas: frutales, arbustos, hierbas y enredaderas que se abrazaban a los troncos como si fueran parte del mismo tejido vivo. Cada rincón parecía diseñado para maximizar la vida, ofreciendo alimento y refugio para plantas, animales y humanos por igual. En puntos estratégicos de las pasarelas, Nina se detenía. Extendía la mano para recoger frutas maduras y brillantes que colgaban como joyas entre las ramas, guardándolas cuidadosamente en su bolso de tela. En otras ocasiones señalaba con entusiasmo animales que se movían con calma entre la vegetación: monos jugueteando entre las copas, pájaros de plumas vibrantes, insectos zumbando en el aire e incluso serpientes deslizándose por los troncos. Aya no podía contener su curiosidad y bombardeaba a Nina con preguntas: cómo cultivaban el bosque, cómo manejaban el riego, cómo almacenaban y distribuían las semillas. Nina respondía complacida, mientras le hacía preguntas sobre la vida en el núcleo del que Aya provenía. La conversación fluía con naturalidad, un intercambio que iba más allá de la información técnica, sembrando las primeras semillas de una amistad que crecería con fuerza en los días siguientes.
Mientras caminaban Aya comenzó a sentir que este bosque no solo era un espacio de vida, sino también un lugar de conexión. Y con cada respuesta de Nina, con cada risa compartida y cada mirada de complicidad, supo que había encontrado no solo un refugio, sino también una compañera de viaje. Cuando empezó a oscurecer, Nina guió a Aya por una rampa que descendía hasta una casa que parecía una extensión más del bosque comestible, como si hubiera crecido junto a los árboles en lugar de haber sido construida. Su estructura principal estaba formada por biomateriales de alta tecnología derivados de hongos y fibras vegetales que se regeneraban con el tiempo. El diseño orgánico imitaba formas naturales: curvas suaves y superficies que reflejaban los colores del entorno. Su exterior estaba cubierto de enredaderas y pequeños paneles fotovoltaicos que captaban luz solar y la transformaban en energía mientras permitían que las plantas convivieran con la estructura. Era la casa de Nina y su familia, donde Aya se hospedaría durante su visita a Puerto Cabuyal.
La casa estaba parcialmente elevada sobre el suelo para no alterar las raíces del bosque. Sus cimientos flotantes funcionaban como sistema de captación y filtración de agua de lluvia. Al entrar, Aya descubrió que las ventanas panorámicas de vidrio fotocromático inteligente regulaban la entrada de luz y calor, creando un microclima interior. Desde el exterior, la casa parecía fundirse con la vegetación, mientras que, en el interior, espacios abiertos y modulares permitían la circulación del aire y la luz, eliminando la necesidad de energía adicional para climatización.
La familia de Nina recibió a Aya con entusiasmo, abrazándola como si siempre hubiese sido parte de ellos. Se sentaron juntos y compartieron una merienda sencilla pero deliciosa: frutas frescas, raíces asadas y una bebida tibia hecha con hierbas locales. Entre risas y anécdotas, Aya se sintió en casa. Al terminar de comer y limpiar, Nina llevó a Aya a su habitación, un espacio sencillo y cómodo. Aya, exhausta, se dejó caer sobre su cama y se hundió en un sueño profundo. A la mañana siguiente, la despertó el sonido de risas infantiles que flotaban en el aire. Se levantó lentamente y, al asomarse por la ventana, vio a un grupo de niños y niñas cruzando las pasarelas elevadas, moviéndose ágilmente entre los árboles camino a la escuela. Aya los observó hasta que desaparecieron entre la vegetación. El desayuno fue un momento cálido y comunitario: frutas frescas, pan de yuca horneado y charlas animadas. Después de comer, Nina y Aya salieron de la casa. La luz de la mañana bañaba el bosque, y el aire estaba cargado de frescura.
Era el primer día de Aya como parte activa de la comunidad, y aunque no sabía exactamente qué le esperaba, estaba ansiosa por descubrirlo. Tras una breve caminata, llegaron a un espacio de cuidados compartidos: un edificio multifuncional diseñado para integrar reunión, atención médica y experimentación tecnológica. Rodeado de huertos medicinales y estanques de agua cristalina, cultivaban plantas acuáticas útiles para la alimentación y la purificación del agua. En su interior, este espacio albergaba un sistema que sintetizaba las vibraciones naturales de la Tierra, el agua y el aire: la Red de Resonancia Vital. Este sistema, profundamente enraizado en los ciclos de la vida, captaba las ondas y ritmos del entorno, traduciéndolos en energía renovable y datos esenciales para la gestión sostenible. Desde las ondas sísmicas hasta el murmullo del viento entre los árboles, todo era percibido como parte de un lenguaje cósmico que conectaba a la comunidad con su entorno. Las vibraciones captadas alimentaban tecnologías que combinaban prácticas ancestrales con avances biotecnológicos. Había módulos para el cultivo de tejidos, impresión 3D de prótesis biodegradables y bancos de semillas que preservaban la diversidad genética del bosque. Un sistema de inteligencia vibracional colaborativa interpretaba esta sinfonía natural, proponiendo soluciones para equilibrar las necesidades del ecosistema. Más que una herramienta, la Red de Resonancia Vital era un puente entre lo humano, lo no humano y lo más que humano, un recordatorio de que toda vida estaba profundamente entrelazada.
En Puerto Cabuyal veintidós centros similares se extendían por el territorio, cada uno adaptado a las necesidades de su comunidad. Estos nodos vibracionales no solo conectaban físicamente a los habitantes, sino que también sincronizaban sus ritmos con los ciclos de la Tierra. Durante su estancia, Aya rotaba entre estos centros, aprendiendo cómo las vibraciones podían guiar la siembra, prever tormentas o incluso restaurar la salud de los cuerpos y del suelo. Durante su estancia en Puerto Cabuyal, Aya rotaría por cada uno de estos centros, desarrollando diversas habilidades y perspectivas para descubrir su propio rol en la construcción de los pluriversos de la resistencia. A medida que pasaban los días Aya participó en una variedad de ceremonias en las que las vibraciones del lugar se sincronizaban a través de danzas, cantos y meditaciones, que transformaban las energías individuales en un solo latido colectivo. Estas ceremonias no solo eran un refugio espiritual, sino que también calibraban la Red de Resonancia Vital, asegurando la armonía entre los ritmos de la comunidad y de la Pachamama.
En su vida cotidiana, Aya se sumergía en actividades que fusionaban lo ancestral y lo tecnológico. Ayudaba en los campos, donde sensores vibracionales detectaban las necesidades de las plantas. Estas señales, interpretadas por la Red de Resonancia Vital, aseguraban que los cultivos crecieran en perfecta simbiosis con su entorno. Las estructuras de las casas y caminos, construidas con nanotecnología orgánica, vibraban suavemente con los cambios del climático, auto-reparándose y adaptándose como si estuvieran vivas. Cada amanecer, Aya se unía a la pesca, una actividad profundamente conectada con las vibraciones del océano. Las embarcaciones ecológicas, diseñadas para ser sensibles a los flujos marinos, evitaban cuidadosamente las zonas de reproducción de peces y trazaban rutas que respetaban el equilibrio del ecosistema. Cada pez capturado era mucho más que alimento: representaba un eslabón en el ciclo vital, algo que debía ser honrado y protegido para perpetuar su continuidad. Los barcos navegaban impulsados por grandes velas cuadradas que, al igual que los mástiles, captaban las vibraciones del viento y las transformaban en energía. Este proceso no solo permitía impulsar las embarcaciones, sino que generaba electricidad destinada a alimentar el puerto, el pueblo y pequeños núcleos de resistencia distribuidos a lo largo de la costa y en mar abierto. En ese sistema, cada vibración recogida del océano o del viento no era solo un movimiento físico, sino una señal vital que sostenía el tejido interconectado de la comunidad y el entorno.
Imagen especulativa de Puerto Cabuyal. Crédito Imagen: Rafael Suárez Molina
En sus momentos de descanso, Aya se unía a las reuniones nocturnas con las matriarcas del lugar. Alrededor del fuego, las mujeres compartían historias sobre cómo las vibraciones conectaban a los seres humanos con la naturaleza y que tejían la memoria colectiva de la comunidad.
—Las vibraciones son nuestro legado más antiguo y nuestra guía más sabia—decía Nina con fervor. A través de ellas escuchamos el pasado, sentimos el presente y preparamos el camino para los que vienen.
Estas palabras resonaban en Aya mientras caminaba por los campos al atardecer, sintiendo cómo el latido del universo se sincronizaba con el suyo. Cada vibración que percibía era un recordatorio de la resistencia, tranquila pero poderosa, de Puerto Cabuyal contenía no solo vidas futuras, sino ecos del pasado y promesas para los que aún no habían llegado. Durante estas reuniones, comprendió que su misión era más grande que ella misma: debía ser una guardiana de este equilibrio vibracional, un puente entre las comunidades y el tejido vivo que las sostenía. En este rincón del mundo, la resistencia no era un acto de confrontación, sino un baile armonioso con las vibraciones del cosmos.
* * * * *
El último centro de cuidados donde Aya colaboró fue la Escuela Nueva Esperanza, un nodo clave de la Red de Resonancia Vital. Más que una escuela era un espacio donde aprendizaje, innovación, cuidado comunitario y conexión espiritual se fusionaban. Su arquitectura viviente reflejaba el equilibrio entre tecnología avanzada y naturaleza: muros de biomateriales respiraban al ritmo del entorno, ajustando la temperatura y la humedad para mantener un microclima ideal, mientras los techos iridiscentes convertían la luz solar en energía, proyectando suaves patrones que evocaban las ondas del océano. Desde el momento en que Aya cruzó las pasarelas flotantes hacia la escuela, sintió la magia del lugar. Bajo el follaje de los árboles, niñas y niños exploraban estructuras que transformaban las vibraciones del suelo, el aire y el agua en aprendizajes sensoriales. Caminaban descalzos entre hierbas aromáticas que liberaban sus fragancias al tacto, tocaban paneles que respondían con luces y sonidos, y trepaban estructuras que imitaban raíces y ramas. Sembraban semillas, cuidaban brotes y observaban cómo las abejas polinizaban las flores, mientras las abuelas y abuelos compartían historias ancestrales y enseñaban técnicas tradicionales. Estas actividades no solo conectaban a las niñas y los niños con el ecosistema, sino que también fortalecían los lazos entre generaciones.
Dentro de la escuela, las aulas se transformaban según las necesidades: laboratorios para explorar la biología de las plantas y aprender a programar sistemas de monitoreo del ecosistema, espacios ceremoniales para la comunidad o salas inmersivas donde hologramas mostraban el crecimiento de una semilla, las migraciones de las aves o el flujo de los ríos. Una inteligencia artificial integrada analizaba las vibraciones del entorno y proponía actividades alineadas con los ritmos naturales, ayudando a las y los estudiantes a entender su lugar dentro de un sistema más amplio. Aya quedó especialmente fascinada por el papel de las y los ancianos en la escuela. Sus relatos, llenos de sabiduría ancestral, estaban acompañados por visualizaciones generadas a partir de datos vibracionales históricos, recreando paisajes del pasado y proyectando posibles futuros. En uno de estos encuentros, Aya ayudó a un grupo de niñas y niños a codificar mensajes en patrones de vibración, creando un “lenguaje del suelo” que luego compartieron con las raíces de los árboles cercanos, reforzando simbólicamente la conexión entre generaciones y especies.
Fue en este lugar donde Aya finalmente encontró la claridad que tanto había buscado. Durante una ceremonia al atardecer, las vibraciones de la Red de Resonancia Vital se intensificaron, entrelazando los corazones de la comunidad con el latido del bosque. En ese instante, Aya comprendió su propósito: no era solo una espectadora o aprendiz; sino un puente entre los núcleos de la resistencia, entre lo ancestral y lo tecnológico, entre los humanos y el cosmos. La resistencia, entendió, no era solo confrontación; era cuidado, esperanza y creación. Al partir, Aya llevaba algo más que semillas nativas y relatos; cargaba una certeza renovada: incluso los actos más pequeños pueden transformar. Al despedirse, Nina le tomó las manos.
— Nuestras raíces están en la tierra y en nuestros sueños. Este no es un adiós, Aya. Vuelve siempre que necesites reencontrar tu camino — le dijo.
Las dos se abrazaron con fuerza. Aya partió con el corazón encendido, sabiendo que cada paso, cada historia y cada semilla que plantara sería parte de una revolución silenciosa. Mientras avanzaba hacia el horizonte, las semillas en sus manos eran promesas de un mundo donde caben muchos mundos. Sentía los ecos de la comunidad caminando con ella, y cuando el viento acarició su rostro, sonrió al escuchar su susurro: La resistencia ya está aquí, el cambio ya ha comenzado.
Rebirth at the Middle of the World
Viviana Yánez Gómez Published May 21,2025
Quito, the capital of Ecuador, as seen through the author’s eyes.Image taken by author.
Abstract
Set in the year 2200, Isabela reflects on her grandmother Paty’s legacy, preserved in a diary documenting a transformative environmental journey. The story recounts how Paty, alongside her companions, initiated a reforestation project during a climate crisis in 2022, starting with the neglected Chaquiñán trail in Puembo, Ecuador. Despite skepticism and challenges, the community’s efforts flourished, evolving into a movement that restored the local ecosystem, planted 18000 trees – one for each resident – and inspired the transformation of Quito into a living urban forest.
Through generations, technological advancements merged with a renewed connection to nature, creating a city where biodiversity thrives, and green spaces are central to daily life. Isabela honors this legacy by continuing to nurture the vibrant forest, ensuring it remains a symbol of resilience, identity, and hope for future generations.
The morning light filters through the leaves of the towering trees surrounding my house. Each shadow cast on the walls of my room seems like a drawing dancing to the rhythm of the wind—or at least, I love to think of it that way. Every morning, I wake up early to enjoy this natural spectacle. From my window, I gaze at the majestic quishuar that dominates our backyard. It’s more than a tree: it’s a symbol, a living connection to the past. My mother says it’s been here even before I was born.
After breakfast, I like to sit under the shade of the ceiba in the front yard. There, surrounded by its colorful flowers and the songs of “which” birds, hummingbirds, and goldfinches, I hold the treasure I found a few months ago: my grandmother Paty’s diary. I found it in an old wardrobe, hidden among other family keepsakes. Though the pages are slightly yellowed and the corners worn, the inscription on the cover is still legible: “Paty, 2022.”
Today, October 24th, we celebrate the Day of the Founding Forest, a sacred date for our city. While the streets fill with families and neighbors heading to the Tree of Legacy for the ceremony, I’ve decided to stay home a little longer and immerse myself in the pages of this diary. These words, written by Paty more than 175 years ago, hold the story of how it all began.
Page 18 of Paty’s diary, year 2022
“It was summer, a summer that felt endless due to the lack of rain. The droughts were growing longer and harsher. Scientists warned that the worst was yet to come if we didn’t take immediate action. Amid this growing concern, fires broke out in the city and across the region. News poured in about Brazil, Bolivia, Colombia, Peru—all of Latin America was ablaze.
Here in our city, the air became unbreathable; the sky, once a bright blue, had turned into a dull gray blanket. The sun, dim and apocalyptic red, barely managed to pierce through the smoky haze covering the city.
Then came the blackouts. At first, they were brief and only at night. But they grew more frequent and lasted longer. Stores lost their stock, families struggled to preserve food, and more and more people lost their jobs. The days felt longer, not just because of the heat, but because of the uncertainty.
Those who could afford it bought diesel generators. Others, desperate to keep their businesses afloat, took on debt to purchase them. The government, as a so-called solution, decided to waive taxes on these ‘blessed’ generators. What a solution!
But the hardest blow came when the government announced that water would soon become scarce. One can learn to live without electricity, but without water, life simply isn’t possible.
It was in the midst of this crisis that I met Stefany and Eduardo. The three of us shared something that seemed to have been lost in those dark days: hope. We decided to dream, even if it seemed impossible. We promised each other to find a way to fight against the collapse that seemed inevitable. We committed to seeking solutions—small ones at first, but with the potential to grow like a tree.”
Isabela, year 2200
My grandmother wrote about how everything began with what seemed like a modest project: the regeneration of a section of the Chaquiñán Linear Park, an old railway corridor turned pedestrian and cycling path. This section, which ran through Puembo—the area of Quito where my grandmother lived—had been neglected and forgotten, losing its original purpose. But my grandmother saw its potential as a symbol of change.
“Chaquiñán was more than just a trail,” my grandmother wrote in another entry. “It was an opportunity. An opportunity to show that nature could heal if we gave it the chance.”
The first months and attempts were tough. My grandmother and her team faced criticism and skepticism. “Why plant trees if there’s no water to keep them alive? Why restore a space if people will just destroy it again?” Some would ask. Others mocked them, calling it a lost cause. But they persisted. Little by little, the first plants began to grow, greening the landscape. Along with them, a renewed sense of hope sprouted within the community.
That community, initially skeptical, began to join the project. Businesses, families, and collectives got involved, and the Chaquiñán transformed from a forgotten space into a symbol of hope. “If the forest returns, life will return,” they repeated to themselves, refusing to give up.With hard work and dedication, my grandmother and her team managed to plant the first ground covers, shrubs, and trees. They successfully planted 115000 plants, restored 55 native species in community nurseries, and increased the presence of native birds. They also brought together more than 4000 people who participated in “mingas” for planting.
Paty’s diary, year 2024
“After the first years working on the Chaquiñán, we knew we had to dream bigger. That’s when the idea of planting 18000 trees, one for each resident of Puembo, was born. At first, it seemed like an outrageous goal. How would we transform a concrete jungle into a living forest? How would we convince a disillusioned population that this was possible?
We realized the answer lay with the very people who had initially doubted us. Over time, they began believing in the positive change we were creating, and more and more joined the effort. Farmers, professionals, teachers, and children tarted planting trees in their yards, along the streets, and on vacant lots. Each tree bore the name of a family, becoming a living legacy. It was beautiful to see how each plant grew, how neighbors exchanged produce, and how, eventually, the rains returned.
What began as a simple reforestation project became a movement of community, solidarity, and love for nature.”
Isabela, year 2200
With every page I read, I marvel more at my grandmother’s vision and perseverance. Her diary is filled with anecdotes: difficult days, moments of doubt, but also small and great victories. By 2030, Puembo was no longer the same. Ravines scarred by fires began to recover, and urban areas flourished with trees and gardens. That year, they achieved their goal of planting 18000 trees, transforming life as they knew it.
But they didn’t stop there. The project inspired neighboring parishes, and soon, all of Quito joined the effort. By 2030, the city had begun its transformation into a true urban forest.
My mother, Paty’s daughter, carried on the legacy as the climate crisis intensified. It was her generation that integrated technological advances into the project: sensors to monitor tree health, automated irrigation systems, and biotechnology to maximize the carbon capture capacity of trees. Urban gardens became increasingly efficient and sustainable.
But more than the technology, what inspires me most is the symbiotic relationship that now exists between people and nature. We’ve returned to our roots—the sense of community and solidarity with all living beings, the respect for nature and its cycles that make life on Earth possible.
Today, Quito is not just a city. It is a living forest.
Paty’s diary, year 2040
“The day we planted the last tree in Puembo, I felt something indescribable. I knew the project was complete, but also that something much bigger was just beginning. Our forest wasn’t just a green space; it was life, a symbol of hope and identity, a reminder that change is possible when we work together.”
Isabela, year 2200
My grandmother didn’t live to see the Puembo of the future, or how it inspired surrounding areas, or how Quito became the living forest it is today. But I can feel her legacy in every corner of this city. Her dream became the cornerstone of our lives. Thanks to her, my mother and her generation transformed a dying landscape into a symbol of resilience—like a tree.
I close the diary and look out the window. The trees that are now part of our daily lives began as tiny saplings, planted with love and hope, and now they form a vibrant ecosystem.
Today, every neighborhood in Quito is connected by green biocorridors, just as it began in Puembo. Parks are not just recreational spaces; they are living classrooms, markets, water sources, and sanctuaries for species once on the brink of extinction.
At school, we study under the shade of ceibas and jacarandas. We learn how to care for this urban forest and discuss how to keep improving it. We play around cholanes and yalomanes, eat next to pumamaquis and their inhabitants, and discover the beauty of every tree day by day. My mother always tells me, “Trees don’t just give us life; they give us identity. Each one has its own story.”
I walk to the tree of legacy, an imposing quishuar that stands in the heart of the city. Its trunk bears a plaque with the names of the project’s founders. I trace my fingers over my grandmother’s name, Paty, and feel a deep connection to her.
The ceremony begins. The elders recount how Quito overcame the challenges of climate change and urbanization. But this day is not just for remembering—it’s for taking action. I’m handed a cholán seed, ready to be planted, just like every other child here. As I hold it in my hands, I think about the future. What more can I do? It’s up to my generation to ensure this forest remains a symbol of life and that future generations write their own chapter in this ever-flourishing urban forest.
As I walk home, with the cholán seed in my hands and my grandmother’s diary in my backpack, I reflect on how Quito is not just a city; it is a living forest. And like our story, this forest continues to grow.
Clarification Note:
The comprehensive restoration project for 8 km of the Chaquiñán trail, Arrayanes–Oyambarillo section, has been ongoing since 2021 in collaboration with the Amigos del Chaquiñán collective. This initiative sets a crucial precedent for community-driven efforts and serves as a pioneering example of landscape restoration and the recovery of native flora, of which I have been a part.
The 18000 árboles, 18000 puembeños project is in its initial phase, launched recently in October 2024, building on the successful experience of the Chaquiñán project. With a six-year timeline, its goal is to restore and transform the urban landscape of the parish, strengthen the community, and revive local flora and fauna.
Figures
Figures 2,3,4 and the cover were taken by me. Figures 1 and 5 were AI generated and adapted in Photoshop.
Renacer en la Mitad del Mundo
Viviana Yánez Gómez
Publicado el 21 de mayo de 2025
Quito, capital del Ecuador, desde los ojos de la autora. Fotografías tomadas por la autora.
Resumen
Isabela en el año 2200, narra la historia de transformación de Quito en un bosque urbano. Inspirada en el legado de su abuela Paty, quien lideró un proyecto de reforestación en Puembo en medio de una grave crisis climática, la historia refleja el poder del trabajo comunitario y la resiliencia frente al cambio climático. Lo que comenzó como la regeneración de un tramo olvidado del Chaquiñán se convirtió en un movimiento de reforestación masiva, logrando plantar 18 000 árboles y restaurar ecosistemas. Generación tras generación, el proyecto evolucionó hasta convertir a Quito en un ejemplo global de sostenibilidad, con bio corredores verdes, biodiversidad recuperada y una profunda conexión entre las personas y la naturaleza. Resalta cómo los sueños colectivos pueden florecer en soluciones duraderas.
La luz del amanecer se cuela entre las hojas de los gigantescos árboles que rodean mi casa. Cada sombra proyectada en las paredes de mi habitación parece un dibujo que danza al ritmo del viento o al menos a mí me encanta pensarlo de esa forma. Cada mañana me despierto temprano, para disfrutar de este espectáculo natural. Desde mi ventana, observo el majestuoso quishuar que domina nuestro jardín trasero. Es más que un árbol: es un símbolo, una conexión viva con el pasado. Según dice mi madre, ha estado aquí incluso antes de que yo naciera.
Después del desayuno, me gusta sentarme bajo la sombra de la ceiba en el jardín delantero. Allí, entre los colores de sus flores y el canto de los pájaros brujos, colibríes, y jilgueros, sostengo el tesoro que encontré hace algunos meses: el diario de mi abuela Paty. Lo encontré en un baúl antiguo, oculto entre otros recuerdos familiares. Aunque las hojas están un poco amarillentas y las esquinas desgastadas, la inscripción en la portada sigue siendo legible: “Paty, 2022”.
Hoy, 24 de octubre, se celebra el día del Gran Bosque Fundador, una fecha sagrada para nuestra ciudad. Mientras las calles se llenan de familias y vecinos que se dirigen al Árbol del Legado para la ceremonia, he decidido quedarme un rato en casa y sumergirme en las páginas de este diario. Estas palabras, escritas por la Paty hace más de 175 años, guardan la historia de cómo comenzó todo.
Página 18 del diario de Paty, año 2022
“Era verano, un verano que se sentía interminable por la falta de lluvia. Las sequías eran cada vez más prolongadas y severas. Los científicos advertían que lo peor estaba por venir si no tomábamos acción inmediata. En medio de esta preocupación, llegaron los incendios a la ciudad y a toda la región, se escuchaban noticias de Brasil, Bolivia, Colombia, Perú, América latina en llamas.
Volviendo a nuestra ciudad, el aire era irrespirable; el cielo, que alguna vez fue azul brillante, se había convertido en un manto gris opaco. El sol, de rojo apocalíptico, apenas lograba atravesar la nube de humo que cubría la ciudad.
Después comenzaron los apagones. Al principio, eran cortes breves, solo por la noche. Luego se volvieron más frecuentes y prolongados. Las tiendas perdían sus productos, las familias luchaban para conservar alimentos, y cada vez más personas perdían sus empleos. Los días se hacían más largos, no solo por el calor, sino por la incertidumbre.
Aquellas personas y compañías que tenían las posibilidades compraban su generador de energía a diésel, otras en un intento desesperado por no perder sus ventas e ingresos optaban por endeudarse para comprarlos, y el gobierno, como ayuda, decidió no cobrar los impuestos de los benditos generadores, ¡vaya solución!
Pero el golpe más duro llegó cuando el gobierno anunció que el agua comenzaría a escasear. Uno puede aprender a vivir sin luz, pero sin agua, la vida simplemente no es posible.
Fue en medio de esta crisis que conocí a Stefany y Eduardo. Los tres compartíamos algo que parecía haberse perdido en esos días oscuros: esperanza. Decidimos soñar, aunque pareciera imposible. Nos prometimos encontrar una forma de luchar contra el colapso que parecía inevitable. Nos comprometimos en buscar soluciones, pequeñas al principio, pero con el potencial de crecer como un árbol.”
Isabela, año 2200
Mi abuela escribió sobre cómo todo comenzó con un proyecto aparentemente modesto: la regeneración de un tramo del parque lineal Chaquiñán, un antiguo corredor ferroviario que funcionaba como un sendero ciclístico y peatonal. Este tramo, que atravesaba Puembo, el sector de Quito donde vivía mi abuela, había sido olvidado y descuidado, perdiendo su propósito original. Pero mi abuela vio su potencial como símbolo de cambio.
“El Chaquiñán era más que un camino de pie, que era lo que significaba en quichua” escribe mi abuela en otra página. “Era una oportunidad. Una oportunidad para demostrar que la naturaleza podía sanar, si le dábamos la oportunidad.”
Los primeros meses e intentos fueron difíciles. Mi abuela y su equipo enfrentaron críticas y escepticismo. “¿Para qué plantar árboles si no hay agua para regarlos? ¿Para qué recuperar un espacio, si la gente lo va a dañar de nuevo?”, decían algunos. Otros se burlaban, llamándolo una causa perdida. Pero ellos persistieron. Poco a poco, las primeras plantas comenzaron a crecer, reverdeciendo el paisaje y con ello, nació un nuevo sentido de esperanza en la comunidad. Esa comunidad, que al principio era escéptica, empezó a unirse al proyecto. Empresas, familias y colectivos se sumaron, y el Chaquiñán dejó de ser un espacio olvidado para convertirse en un símbolo de esperanza. Si el bosque regresa, regresaría la vida, se repetían cada vez para no desistir.
Con esfuerzo y dedicación, mi abuela y su equipo lograron sembrar los primeros cubre suelos, arbustos, y árboles, logrando la siembra de 115000 plantas y la recuperación de 55 especies nativas en viveros comunitarios, la presencia de avifauna nativa cada vez era mayor, reunieron a más de cuatro mil personas que colaboraron durante las diferentes mingas de siembra organizadas.
Diario de Paty, año 2024
“Después de los primeros años en el Chaquiñán, supimos que teníamos que soñar más grande. Fue entonces cuando nació la idea de plantar 18,000 árboles, uno por cada habitante de Puembo. Al principio, parecía un objetivo descabellado. ¿Cómo transformaríamos una jungla de cemento en un bosque vivo? ¿Cómo convenceríamos a una población desilusionada de que esto era posible?
Pero nos dimos cuenta que la respuesta estaba en las mismas personas incrédulas, que con el tiempo fueron creyendo en el cambio positivo que se estaba generando, así cada vez más personas se unían. Agricultores, profesionales, maestros, maestras, niñas y niños comenzaron a plantar árboles en sus patios, en las aceras de la calle, en terrenos baldíos. Cada árbol llevaba el nombre de una familia, convirtiéndose en un legado vivo. Fue hermoso ver cómo cada planta crecía, cómo el intercambio de productos entre vecinos se hacía más común, y cómo, eventualmente, las lluvias regresaron. Lo que comenzó como un simple proyecto de reforestación se convirtió en un movimiento de comunidad, solidaridad y amor por la naturaleza.”
Isabela, año 2200
Con cada página que leo, me maravillo más de la visión y la perseverancia de mi abuela. El diario de mi abuela está lleno de anécdotas: días difíciles, momentos de duda, pero también victorias pequeñas y grandes. Para el año 2030, Puembo ya no era la misma. Las quebradas afectadas por incendios comenzaron a recuperarse, y las áreas urbanas florecían con árboles y huertos. Ese año lograron plantar los 18000 árboles, y la vida ya cambiada, cambió mucho más.
Pero no se detuvieron allí. El proyecto inspiró a parroquias vecinas, y pronto, Quito entero se sumó al esfuerzo. Para el año 2030, la ciudad había comenzado su transformación en un verdadero bosque urbano.
Mi madre, hija de Paty, continuó el legado cuando la crisis climática se intensificó. Fue su generación la que integró avances tecnológicos al proyecto: sensores para monitorear la salud de los árboles, sistemas automatizados de riego y biotecnología para maximizar la capacidad de captura de carbono de los árboles, huertos urbanos cada vez más eficientes y sostenibles. Pero más que la tecnología, lo que me inspira es la relación simbiótica que existe actualmente entre la gente y la naturaleza, logramos volver a las raíces, el sentido de vecindad y solidaridad con todo ser vivo, el respeto hacia la naturaleza y a sus diferentes ciclos que permiten la vida en la tierra.
Hoy, Quito no es solo una ciudad. Es un bosque vivo.
Diario de Paty, año 2040
“El día que plantamos el último árbol en Puembo, sentí algo indescriptible. Sabía que el proyecto había terminado, pero también que algo más grande estaba comenzando. Nuestro bosque no era solo un espacio verde; no solo era vida, era un símbolo de esperanza e identidad, un recordatorio de que el cambio es posible cuando trabajamos juntos.”
Mi abuela no vivió para ver el Puembo del futuro, ni como se contagió a los sectores aledaños, o como Quito se convirtió en el bosque vivo que es ahora, pero puedo sentir su legado en cada rincón de esta ciudad. Su sueño se convirtió en el eje central de nuestras vidas. Gracias a ella, mi madre y su generación transformaron un paisaje que estaba muriendo en un símbolo de resiliencia, como lo es un árbol.
Isabela, año 2200
Cierro el diario y miro por la ventana. Los árboles que ahora forman parte de nuestra vida diaria comenzaron como pequeños retoños, sembrados con amor y esperanza, y ahora forman un ecosistema vibrante. Hoy, cada barrio en Quito está conectado por bio corredores verdes, tal como se empezó en Puembo y los parques no son solo espacios recreativos; son aulas vivas, mercados, fuentes de agua, y refugios para especies que alguna vez estuvieron al borde de la extinción.
En nuestras escuelas, estudiamos a la sombra de ceibas y jacarandas, aprendemos sobre cómo cuidar este bosque urbano y discutimos cómo seguir mejorándolo. Jugamos alrededor de cholanes y yalomanes, comemos junto a pumamaquis y sus diferentes habitantes, descubrimos día a día la belleza de cada árbol. Mi madre siempre me decía: “Los árboles no solo nos dan vida, nos dan identidad. Cada uno tiene su propia historia.”
Camino hacia el árbol del legado, un imponente quishuar que se alza en el centro de la ciudad. Su tronco lleva una placa con los nombres de los fundadores del proyecto. Paso mis dedos sobre el nombre de mi abuela, Paty, y siento una conexión profunda con ella.
La ceremonia comienza. Los ancianos relatan cómo Quito superó los desafíos del cambio climático y la urbanización. Pero este día no es solo para recordar; es para actuar. Recibo una semilla de cholán, lista para ser plantada, y así como yo, todas las niñas y niños. Mientras la sostengo en mis manos, pienso en el futuro. ¿Qué más puedo hacer? Con mi generación debemos asegurarnos de que el bosque nunca deje de ser un símbolo de vida, y que las futuras generaciones también puedas escribir su capítulo en este bosque urbano que no deja de florecer.
Mientras camino de regreso a casa, con la semilla de un cholán en mis manos y el diario de mi abuela en mi mochila, reflexiono que Quito no es solo una ciudad; es un bosque vivo, un bosque urbano. Y ese bosque, al igual que nuestra historia, sigue creciendo.
Nota aclaratoria: El proyecto de recuperación integral de 8km del Chaquiñán tramo Arrayanes – Oyambarillo lleva en ejecución desde el año 2021 junto al colectivo Amigos del Chaquiñán, es un proyecto que sienta un precedente importantísimo de trabajo comunitario y un ejemplo pionero de restauración del paisaje y rescate de nuestra flora nativa del que he formado parte.
El proyecto 18000 árboles, 18000 puembeños está en su fase inicial, nació en el año 2024 con la experiencia previa exitosa del chaquiñán, tiene una proyección de 6 años con el objetivo de restaurar y transformar el paisaje urbano de la parroquia, fortaleciendo la comunidad, recuperando la flora y la fauna.
Figuras
Figuras 2,3,4 y la portada son fotografías de autoría propia.
Figuras 1 y 5 fueron generadas con inteligencia artificial y adaptadas en Photoshop.
“Del Planeta al Plato” (From The Planet to the Plate)
Jaqueline Anahis Trávez Osorio Published May 20,2025
Where this grassroots initiative is implemented? Who are the promoters? Who are the beneficiaries?
The youth group “Del Planeta al Plato” (From The Planet to the Plate) is a team passionate about discovering, developing, and promoting activities that protect the environment and the well-being of people, aiming to minimize food waste in the Quito city (DMQ), Ecuador. Through the training and education of young people in volunteer workshops, they create participatory experiences that help raise awareness of the problems and solutions related to food waste in Quito.
The initiative was born within the WWF Ecuador Youth Community. So; Esteban Añamise, Fabricio Ramos, Sara Sánchez, Gabriela Merizalde, María José Ramos, Salvador Pineda and Eliana Gómez have worked to follow up on activities such as creating food banks, reforestation, and workshops for young volunteers interested in food waste and loss (FWL).
The beneficiaries of the activities are the young people who directly participate in the volunteer workshops in Quito (DMQ). Additionally, schools, high schools, rural communities, markets in the Quito city, and other environmental NGOs in Quito that have formed partnerships with “Del Planeta al Plato” are also beneficiaries.
How does this initiative engage with climate? Does it tackle mitigation, adaptation, or other dimensions of climate change?
Primarily, they contribute to reducing greenhouse gas (GHG) emissions through food rescue activities carried out in markets, vegetable shops, and fruit stores in Quito (DMQ). Youth training allows volunteers to understand the environmental issues caused by food waste in their area, helping to mitigate climate change through activities such as food rescue, ecosystem restoration, including reforestation, and river clean-ups in Quito (DMQ).
The initiative has been shown to align with three Sustainable Development Goals (SDGs): SDG 11: Sustainable Cities and Communities, SDG 12: Responsible Production and Consumption, and SDG 13: Climate Action. Therefore, the initiative is scaled from addressing community or neighborhood issues to improving food management at the city level.
What are the main objectives? What are the main values?
They focus on supporting the Sustainable Development Goals (SDG), particularly SDG 2: Zero Hunger, and SDG 4: Quality Education. Their goal is to create learning spaces where young people not only learn but also become aware of the environmental issues in the country, addressing local challenges.
Committed to strengthening food security, since the beginning of their volunteer activities, one of their objectives has been to create spaces for citizen participation and youth advocacy to influence local and national public policies that regulate environmental issues.
One of their guiding principles is: “Helping people, helping the planet.” They have created a youth community that cares about the food and environmental issues of their territory.
What is the timeline? Are there already visible effects? Who are the actors involved? What is their background?
The initiative began in December 2020, after identifying the food insecurity issues caused by the pandemic. The WWF Ecuador Youth Community was created, along with the “Del Planeta al Plato” (From The Planet to the Plate) initiative. The volunteer programs gained momentum in 2021, implementing a methodology that included a training process.
In 2022, the first group of volunteers participated in the event “2×1 Al Rescate” (Two for One, to the rescue) starting with reforestation activities. In 2023, in coordination with the “Fundación Nueva Democracia” (New Democracy Foundation), the First National Youth Meeting for Food and Climate Resilience was held. The aim was to influence public policy by contributing to local regulations related to food loss. National issues continued to be addressed at the Second National Meeting in 2024.
The “Del Planeta al Plato” group has formed partnerships with: Banco de Alimentos Quito (BAQ) (Quito Food Bank), World Food Forum, Agrovivas, Fundación Nueva Democracia (New Democracy Foundation), FAO Ecuador, WWF Ecuador, RIKOLTO, Alianza Basura Cero Ecuador (Zero Waste Alliance Ecuador), Foundation Imaymana, La Cuica Cósmica Permacultura (The Cosmic Cuica Permaculture), Mi Jardinerita (My little gardener), Municipality of Quito (DMQ), Pichincha Prefecture, and educational institutions such as schools and high schools from Quito.
Esteban, a founding member of the organization, shares that he has been able to interact with public entities within the political context to influence public policies. Each involved actor has been motivated to continue with this project, from environmental activism to engaging in supporting young people and replicating what they have learned.
Indeed, an activity must be followed up, and this is a crucial part of the methodology in the volunteer programs. Thus, activities are carried out with the purpose of impacting the lives of others, such as the concept of food, which is vital for our survival, and the need to keep rescuing food. Volunteering allows young people to experience education firsthand and realize the problem, because food loss and waste is not just about losing food—it also means failing to feed others. This is where the perspective of young people changes.
Another key factor is getting involved in public policy, continuously participating in decision-making spaces, as has been done in the youth meetings. At the Second National Youth Meeting for Food and Climate Resilience in 2024, the National Youth Food Activism Agenda was created, outlining different thematic areas with specific projects to tackle food waste.
Which limits does it encounter? Are any shortcomings or critical points visible? What other problematic issues can arise from its implementation?
A limiting factor is the organization’s budget, as it can interfere with the acquisition of materials for activities, so most of the time financial resources are self-managed. On the other hand, it has been observed that youth participation is not always fully committed. For instance, registration for the volunteer program or any related activity only reaches about 35% of continuous participation.
Today, we live in a digitalized world where “fashion” only engages superficially in activities to save the planet. This is exactly what “Del Planeta al Plato” aims to address: understanding why it is important to raise awareness of the issue of food loss and waste, and not just treat it as a “trend,” in order to give continuity to these valuable actions after empathizing with the context and developing environmental awareness.
Additionally, the organization has experienced the bureaucracy in public sector management. This means that activities may be delayed, or one might have to wait for authorities to support the projects and potentially become a strategic partners.
How would it be potentially replicable in other settings?
The methodology consists on the following steps: first, calls for volunteers are opened, second, young volunteers are trained, and third, food rescue activities are carried out in the field. After the volunteer training process, a representative is selected who commits to leading the volunteer program in their area. Then, they communicate with partners in other provinces, and finally, using the same methodological approach, the volunteer workshops are replicated.
The scope of the project in other areas depends on the specific realities of the territory. The project is adaptable to the places where it operates, as it must ensure proper follow-up and build a strong community for the ongoing food rescue and reforestation activities.
Is this initiative conducive to broader? If yes, which?
Yes, “Del Planeta al Plato” proposes a long-term sustainability strategy to transform our food consumption. In order to achieve, the organization “Del Planeta al Plato” is actively shaping public policies, ordinances, and laws.
In the National Youth Food Activism Agenda, several key points were raised that are necessary for strategic actors to commit to activities that contribute to the project and strengthen youth leadership. These include environmental education, youth employment, waste management, and good agricultural practices (GAP).
In the long term, to have a greater impact, the goal of “Del Planeta al Plato” is to become a foundation in order to expand its reach nationally. They envision appropriate leadership, with a focus on conscious education in volunteer programs within the youth community. Emphasizing that they are committed to the activities and scaling up to find sustainability strategies, ensuring the group’s continued growth across the country.
References: Esteban Añamise, interviewed via Google Meet on October 28 and 30.
Websites Tik Tok: delplanetalplato Facebook: Del Planeta Al Plato Instagram: delplanetalplato
¿Dónde se lleva a cabo esta iniciativa de base? ¿Quiénes son los promotores? ¿Quiénes son los beneficiarios?
El grupo de jóvenes “Del Planeta al Plato” son un equipo apasionado por descubrir, desarrollar e impulsar actividades que cuiden al medio ambiente y el bienestar de las personas, buscando minimizar el desperdicio de alimentos en la ciudad de Quito (DMQ), Ecuador. A través de la capacitación y educación de jóvenes en talleres de voluntariado, crean experiencias participativas que permiten conocer las problemáticas y soluciones del desperdicio de alimentos en Quito.
La iniciativa nació dentro de la Comunidad Juvenil WWF Ecuador. Entonces; Esteban Añamise, Fabricio Ramos, Sara Sánchez, Gabriela Merizalde, María José Ramos, Salvador Pineda y Eliana Gómez han trabajado para dar seguimiento a las actividades como: creación de bancos de alimentos, reforestaciones, talleres para jóvenes voluntarios interesados en el desperdicio y pérdida de alimentos (DPA).
Los beneficiarios de las actividades son los jóvenes que participan directamente en los talleres de voluntariado en Quito (DMQ). También las escuelas, colegios, comunidades rurales, mercados de la ciudad de Quito, y otras ONGs ambientalistas del DMQ que han formado alianzas con “Del Planeta al Plato”.
¿Cómo se relaciona esta iniciativa con el clima? ¿Aborda la mitigación, la adaptación, ambas u otras dimensiones del cambio climático?
Principalmente, contribuyen a reducir la emisión de gases efecto invernadero (GEI), gracias al rescate de alimentos realizado en mercados, verdulerías y fruterías de Quito (DMQ). La capacitación juvenil permite que los voluntarios comprendan la problemática ambiental causada por el desperdicio de alimentos en su territorio, para contribuir a la mitigación del cambio climático mediante actividades como: rescate de alimentos,restauración de ecosistemas, incluyendo la reforestación y la limpieza de ríos en Quito (DMQ). La iniciativa ha demostrado responder a tres Objetivos de Desarrollo Sostenible (ODS), como son; ODS 11: Ciudades y Comunidades Sostenibles, ODS 12 Producción y Consumo Responsables, ODS 13: Acción por el Clima. Por lo tanto, la iniciativa escala desde los problemas de una comunidad o barrio hasta una ciudad, donde se necesita mejorar la gestión de los alimentos.
¿Cuáles son los principales objetivos? Y ¿Cuáles son los principales valores?
Se enfocan en apoyar los Objetivos de Desarrollo Sostenible (ODS), principalmente el ODS 2: Hambre cero y ODS 4: Educación de calidad. Su propósito es crear espacios de aprendizaje, donde los jóvenes aprendan y se concienticen de los problemas ambientales del país, atendiendo las problemáticas locales.
Comprometidos en fortalecer la seguridad alimentaria. Desde el inicio de sus actividades de voluntariado, uno de los objetivos es crear espacios de participación ciudadana o incidencia juvenil para influir en políticas públicas locales y nacionales, que regulen temas ambientales.
Siendo como uno de los principios: “Ayudar a la gente, ayudar al planeta”. Ya que, han creado una comunidad juvenil que se interesa por los temas alimentarios y ambientales de su territorio.
¿Cuál es la cronología?,¿Hay ya efectos visibles? ¿Quiénes son los actores implicados? ¿Cuáles son sus antecedentes?
La iniciativa comenzó en diciembre de 2020, al identificar el problema de inseguridad alimentaria generada por la pandemia. Se creó la Comunidad Juvenil WWF Ecuador y la iniciativa “Del Planeta al Plato”. Los voluntariados toman fuerza en 2021, implementando una metodología que incluyó un proceso de capacitación.
En 2022, el primer grupo de voluntarios participa en el evento “2×1 Al Rescate”, empezando con las actividades de reforestación. En el 2023, en coordinación con la “Fundación Nueva Democracia” se realizó el Primer Encuentro Juvenil Nacional para la Resiliencia Alimentaria y Climática. Se planteó incidir dentro la política pública, a través de aportes para la normativa local relacionada a la pérdida de alimentos. Los temas de carácter nacional, continuaron desarrollándose en el Segundo Encuentro Nacional en 2024.
El grupo “Del Planeta al Plato” ha formado alianzas con: Banco de Alimentos Quito (BAQ), World Foo Forum, Agrovivas, Fundación Nueva Democracia, FAO Ecuador, WWF Ecuador, RIKOLTO, Alianza Basura Cero Ecuador, Fundación Imaymana, La Cuica Cósmica Permacultura, Mi Jardinerita, Municipio de Quito (DMQ), Prefectura de Pichincha, e instituciones educativas como escuelas y colegios de Quito.
La experiencia de Esteban, integrante fundador de la organización, comparte que ha logrado interactuar con entidades públicas, dentro del contexto político para incidir en políticas públicas. Cada actor implicado, ha tenido la motivación para seguir con este proyecto, desde el activismo ambiental hasta involucrarse en apoyar a jóvenes y replicar lo aprendido.
En efecto, una actividad debe tener su seguimiento y esa es una parte importante de la metodología en los voluntariados. Entonces, las actividades se realizan con la finalidad de incidir en la vida de otros, como el concepto del alimento que es importante para nuestra supervivencia, y se debe continuar rescatando alimentos. El voluntariado hace que los jóvenes puedan experimentar una educación en primera línea y darse cuenta del problema, porque la perdida y desperdicio de alimentos, no solo se trata de perder un alimento, también es dejar de alimentar a otros, y es ahí donde cambia la perspectiva de los jóvenes.
Otra clave es involucrase en la política pública, la constante participación en espacios para la toma de decisiones, como se ha ido realizando en los encuentros juveniles. En el Segundo Encuentro Juvenil Nacional para la Resiliencia Alimentaria y Climática en el 2024, se creó La Agenda Nacional Juvenil de Activismo Alimentario, planteando diferentes ejes temáticos con proyectos específicos que se enfrenta en el desperdicio de los alimentos.
¿Qué límites encuentran? ¿Hay deficiencias o puntos críticos visibles? ¿Qué otras cuestiones problemáticas pueden derivarse de su aplicación?
Un limitante es el presupuesto de la organización, ya que puede interferir con la adquisición de los insumos para las actividades, así que la mayoría de veces se hace autogestión para los recursos financieros. Por otro lado, se ha visto en ocasiones que la participación de los jóvenes no está comprometida al 100%. Ya que, las inscripciones para el programa de voluntariado o alguna actividad relacionada, sólo se llega a visibilizar el 35% de una participación continua.
Hoy en día vivimos en un mundo digitalizado, donde la “moda” solo se involucra superficialmente en actividades para salvar el planeta. Es precisamente, lo que se quiere incidir desde “El Planeta al Plato”, se debe comprender el por qué visibilizar el problema de la perdida y desperdicio de alimentos, y no tomarlo como una “moda”, para darle continuidad a esas acciones valiosas después de haber empatizado con el contexto y tener la conciencia ambiental.
También, la organización ha experimentado la burocracia que existe en la gestión desde sector público. Esto significa que las actividades pueden ser retrasadas, o uno podría tener que esperar a que las autoridades apoyen los proyectos y potencialmente se convierta en socios estratégicos.
¿Cómo sería potencialmente replicable en otros entornos?
La metodología consta de los siguientes pasos: primero se abren las convocatorias para el proceso de voluntariado, segundo se capacita a los jóvenes voluntarios y tercero se realizan las actividades del rescate de alimentos en territorio. Después de su proceso de formación de los voluntariados se selecciona a un representante que se comprometa a dirigir el programa de voluntariado en su territorio. Entonces, se pone en comunicación con alianzas en otras provincias, y por último con la misma dinámica de metodología se replican los talleres de voluntariado.
El alcance del proyecto en otros entornos depende de la realidad del territorio, el proyecto si es adaptable en el lugar al que inciden. Ya que, este debe cumplir con el seguimiento correspondiente y formar una comunidad sólida para las actividades continuas de rescate de alimentos y reforestación.
¿Esta iniciativa propicia cambios más amplios? En caso afirmativo, ¿cuáles?
Sí, esto propone una estrategia de sostenibilidad a largo plazo para transformar nuestro consumo de los alimentos. Para lograrlo la organización “Del Planeta al Plato” está influyendo activamente en las políticas públicas, ordenanzas y leyes.
En la Agenda Nacional Juvenil de Activismo Alimentario, se plantearon varios puntos clave que son necesarios para que los actores estratégicos se comprometan en actividades que aporten al proyecto y fortalezcan el liderazgo juvenil. Incluyendo la educación ambiental, el empleo juvenil, la gestión de residuos y las buenas prácticas agrícolas (BPA).
A largo plazo para mayor incidencia el objetivo “Del Planeta al Plato” es convertirse en fundación, para tener mayor alcance a nivel nacional. Ya que, se proyectan en un liderazgo adecuado, con un enfoque de educación consciente en los voluntariados dentro de la comunidad juvenil. Recalcando que están comprometidos con las actividades e ir escalando en busca de estrategias de sostenibilidad para que el grupo siga creciendo en el territorio nacional.
Sitios web
Tik Tok: delplanetalplato Facebook: Del Planeta Al Plato Instagram: delplanetalplato
Esteban Añamise, entrevistado vía Google Meet el 28 y 30 de octubre.
The 23rd Century Candide
Catherine Olmedo
Published May 12, 2025
Once upon a time in Quito, under the rule of Rodas the Fifth, there was an innocent man, as clean as the rivers of the bed stories, his name was Candide. He was born in one of the best neighborhoods, where water was always abundant on Mondays, Thursdays and Sundays. Where the air only darkened the white clothes, not the black ones, and the old Christmas trees still survived. As a young man, Candide stared at as many screens as he could, and eagerly learned the clearest and scientifically proven lesson: technology has pulled us from the darkness, technology has solved our problems, and technology will find a solution for any and all of the new challenges. Who could doubt technology that has given us so much? It was evident and logic that the ones with the most power used it to lived to be 200, because their longevity and experience would trickle down to the rest. The rest that lived a very different life. They were the ones that classified their trash, the ones that walked instead of using internal combustion vehicles, and the ones that carried their food in reusable bags.
Candide had the good fortune of living under the protection of his parents until the ripe age of 18 years old. He was able to learn how to sign his name and recognize 7 out of the 10 numbers; he also learned to differentiate the number 3 from the 8, a very hard task to be honest. One day he had to go out to the world to work for the development of society and the advance of technology. He knew that his abilities would guaranty a sea of options when choosing a job. Almost all of them physical tasks that, as he was told, would keep him healthy and strong.
Since he was a kid, he had heard that coughing after exercising was the healthiest of the benefits, and that the good air from Quito guarantied some fruitful asthmatic sessions. Thus, he chose to give his time to the noble work of administering waste. He would move all through the city picking up waste from certain parts and delivering it to other parts of the city. They drove a car, which fuel was the cycling of a gang of people who just as Candide had the mission of caring for the environment by not producing greenhouse gasses. The system was very technologic, and had been tested. It was a great responsibility, because only few people were commended to pick up the waste for it to be reprocessed or used by other people in other neighborhoods.
Candide started his job on Tuesday the 1st of April. He felt very happy to join such a team, but at the beginning he did not understand what he was doing. He would just pedal and carry what they told him to. Little by little he learned the rout that they followed, he learned where were the pickups and where the deliveries. The leader of the gang was an old man, around 35, and even though, he showed strength still, was balding and his skin was hardened by the sun and the chemicals used in by saddlers, which they would pick up sometimes. The leader spoke little to Candide, only to correct him and tell him what to do. This is how Candide learned that in the center of the city, there were big houses where there was a park before. From there they would pick up the most interesting waste. Most of it, Candide had never seen, of course he didn’t know what was their function, even more so now that these artifacts were being discarded.
It didn’t take long to pick up everything that the houses in the center produced. Now, they had to pedal for 8 miles to the neighborhoods where they processed it. The streets were really nice in the center of the city, but as they move to the outskirts the ways were clearly designed for bicycles. As the vehicle Candide was driving had two lines of tires, and was loaded, it was a true challenge to continue cycling, and whenever they stopped, the pedals would hit them in the shins.
As they came close to the delivery point, they saw smoke coming from everywhere. Candide had never been to that part of town, and didn’t understand why they would start those fires. But he convinced himself that it had to be a very advanced technological tool to take care of the environment. With all certainty, the waste polluted less by being incinerated. That had to be it. The burning also contributed to the marvelous air in Quito. Because they lived so high above see level, and lack oxygen, they added something else to fill it in. How wise were those who designed the system!
When they arrived, the leader of the gang went to speak to the people receiving the product. They weren’t that much older than Candide, as it was customary, they had started to work early on to make a better usage of their best years that every man has. The leader asked what happened to the owner of the place, to which the boys answered that he had died. Candide manage to hear: “lung cancer”. They continued with their story: “one day, the boss started to cough. That happens all the time, but this time we wouldn’t stop. We use the last oxygen tank we had; it seemed it didn’t help. After that, he started to cough blood. He coughed so hard and for so long that he lost consciousness. His mouth filled up with blood. We tried to help him, but there was nothing we could do. Because we don’t have a vehicle as yours, we couldn’t get him to a place for help. That happens often around here. That’s why everyone here knows who will be in charge when the boss dies. They picked his body a couple of days after he died. It seems that they only know about us when we die.
Candide listen to the story very carefully. He had never heard something similar. He had seen people dying in his part of the city, most of the time because they had tummy aches for weeks on end. He thought that dying like that was more dignifying. Up to that moment he had been convinced that technology could prolong life, but it didn’t come to his ming how it could stop someone from spitting blood. He himself had been coughing all of his life, never blood though. There had to be an explanation for that strange phenomenon.
The boys asked about the new member of the crew, the leader only said: “don’t het to attached with him, no one knows how much this one will last”. Candide wondered for the first time, why was it that there was an opening for his job, and who was the person who sat in his place the day before.
On Wednesday, Candide cycled under a long road, up there were a couple of cars. As Candide kept pedaling through a dirt road, he marveled in the sight of that phenomenal technology that were electric cars. Once again, he confirmed that it was technology, the most advanced, the savior of society. What would be of them without cutting edge technology that, at the end of the day, allowed everyone to enjoy this world avoiding its complete destruction.
On the road, they crossed through a ravine, he controlled himself barely as the smell hit him. The ravine carried garbage from factories and human waste from the people who lived on the hills of Pichincha. The gang cross through a rusty metal bridge. On both sides of the ravine there where ruins of old times. The leader as he saw the disgust in Candide face, told him that the ravine was a subterranean canal, but nature had claimed it back. Candide didn’t understand what it meant. The leader order to stop in the middle of the bridge, and pointed to an edifice at the base of the mountain. He told Candide: “in there, they make the water that you drink. Maybe someday you will get to go inside. They have a lot of instruments that turn what you’re smelling into drinkable water. I guess that is the technology the say is going to save us.” Candide wondered if the houses in the center of the city received the same water as the neighborhood they visited the day before.
Thursday was a happy day. Candide was able to wash his face with some of the water that came outstandingly out of the faucet. But as soon as he was done, we asked himself why was his face burning, and as he smelled the water, he recognized the smell from the day before. Water should not have this effect on the skin. There was something off with the water that came to Candide’s house three times a week.
It didn’t matter what the propaganda he had been listening to since childhood said. As much as he wanted to believe in them, in the hope they spoke about, in the world they showed, he was not able to find that world when he went outside of his house. How was it possible that there was so much suffering?
It was then when Candide understood. Technology was not responsible for solving everything. No invisible hand, no vague concept could supply clean water, could clean the air, could reforest the world, or guarantee a dignified life for all people. All the stories and everything that he was told had only serve the purpose of making him conform with what he had, and work only to preserve an inexistent equilibrium. He had to take charge. Certainly not by doing what he was told, but rebelling against those narratives. He would speak to every single one of the people that he met on his work, and he had to bring them to mobilize to manage a collective change against the status quo. Technology existed, but it had been coopted by those who had accumulated power. The concentration of the means of production had led to the usage of technologies only by the ruling classes. It needed to change. Technology was never the problem. Avarice and selfishness have always been the problem.
El Cándido del s. XXIII
Catherine Olmedo
Published May 12, 2025
Había en Quito, bajo el mando de Rodas el Quinto, un hombre inocente y limpio como los ríos de los cuentos. Cándido había nacido en un barrio de los mejores, donde no faltaba el agua los lunes, jueves y domingos. Donde el aire solo oscurecía los paños blancos, no los negros. Y sobrevivían los árboles de navidad de antaño. Cuando joven, Cándido miraba cuanta pantalla pudiera y aprendía ávidamente la lección clarísima y científicamente probada: “la tecnología nos sacó de la oscuridad, la tecnología ha resuelto todos los problemas y la tecnología lo va a solucionar”. ¿Quién podría dudar de la tecnología que le había dado tanto? Y era evidente y lógico que los más poderosos la usaran para vivir hasta 200 años, pues su longevidad y experiencia se irradiaban a todos los demás que, por su parte, separaban los residuos, caminaban en lugar de usar vehículos y recogían los víveres en bolsas reusables.
Cándido tuvo la dicha de vivir bajo la protección de sus padres hasta la elevada edad de 18 años. Pudo aprender a firmar su nombre y reconocer 7 de los 10 números, diferenciar el 3 y el 8 siempre puede ser complejo. Un día tuvo que necesariamente salir a trabajar por el desarrollo de la sociedad y para garantizar el avance de la tecnología. Sus habilidades le daban muchas posibilidades a la hora de elegir un oficio. Pero casi todas significaban trabajo físico que con seguridad lo mantendrían sano y fuerte. Todos sabemos que toser luego de hacer ejercicio es lo más saludable y el buen aire de Quito garantizaba unas provechosas sesiones asmáticas. Así pues, decidió dedicarse al noble trabajo de administrar los residuos. Debería moverse por toda la ciudad recogiendo y entregando los residuos a los distintos barrios. Lo haría sobre un carro en el que varias personas pedaleaban para desplazarse, porque como Cándido eran nobles y cuidaban el medio ambiente al no emitir gases de efecto invernadero. El sistema era muy tecnológico y había sido probado. Pocos tenían la responsabilidad de generar desechos, para que estos fueran reprocesados o usados por otra gente en otros barrios.
Cándido empezó con su trabajo el martes 1 de abril. Estaba muy feliz de sumarse a tal equipo, pero toda la primera semana pasó sin entender nada de lo que se hacía. Solo pedaleaba y cargaba lo que le decían. Poco a poco fue aprendiendo la ruta que debía seguir y dónde cargar y dónde descargar los desechos. El líder de su cuadrilla era un hombre mayor de unos 35 años, que, aunque todavía mostraba fuerza, guardaba poco pelo y su piel estaba ya curtida del sol y los mismos químicos que se usan para la talabartería y que ellos recogían de vez en cuando. El líder hablaba poco con Cándido, solo para corregirle y señalarle lo que debía hacer. Así aprendió Cándido que en la parte central de la ciudad se levantaban grandes casas donde antes hubo un parque y que de allí se recogían unos desechos lo más singulares. Había muchas cosas que Cándido nunca había visto, por lo que no sabía para qué servían cuando funcionaban, mucho menos ahora que eran desechos.
No tardaron mucho en recoger todo lo producido por las casas grandes del centro. Ahora tenían que pedalear por unos 15 km a los barrios donde se procesaban. Los caminos eran muy buenos en el centro, pero a medida que se alejaban se volvían muy adecuados para bicicletas normales. El vehículo de Cándido que tenía dos filas de ruedas y estaba cargado presentaba un reto para las piernas de los que pedaleaban y si se paraba, los pedales le golpeaban en las canillas.
Mientras se acercaban al destino, donde debían dejar los desechos, empezaron a ver humaredas. Cándido nunca había estado en esa parte de la ciudad y no se explicaba por qué prendían fuego. Pero se convenció de que debía ser una herramienta tecnológica para cuidar el medio ambiente. Con toda seguridad, los desechos contaminaban menos al ser incinerados. Eso debía ser. Y de esa manera contribuían a tener ese aire tan característico de Quito. Como vivían en altura, había que agregar algo al aire por la falta de oxígeno. ¡Qué sabios los que habían diseñado este sistema!
Al llegar al lugar de la entrega, el líder de la cuadrilla se acercó a conversar con los que recibían el producto. No eran mayores a Cándido, como era costumbre, habían empezado a trabajar desde temprano para aprovechar los mejores años que tiene todo hombre. El líder preguntó por el dueño del lugar, pero los muchachos contestaron que había muerto hace poco. “Cáncer de pulmón” alcanzó a oír Cándido. Los muchachos continuaron su relato. “Un día, el maestro empezó a toser, como pasa siempre por aquí, pero no paraba. Gastamos el último tubo de oxígeno que nos quedaba, pero no pareció ayudar. Luego del oxígeno, empezó a toser sangre. Tosió tan fuerte y por tanto tiempo, que cayó desmayado del esfuerzo y su boca se empezó a llenar de sangre. Intentamos ayudarlo, pero no pudimos hacer nada. Como nosotros no tenemos una bicicleta múltiple, tampoco podíamos llevarlo a algún lugar para buscar ayuda. Eso pasa con frecuencia por aquí. Por eso es importante saber quién asumirá el negocio cuando pase. Y bueno, pasaron a recogerlo solo dos días después de su muerte. Parece que ellos solo saben cuando nos morimos.”
Cándido oyó muy atento a este relato. Nunca había oído algo parecido. El había visto gente morir en su zona de la ciudad, casi siempre era por un malestar estomacal que no paraba durante varias semanas. Pero esa era una muerte más digna pensó él. Hasta ese momento pensó que la tecnología podía hacer algo para alargar la vida. Pero no se le ocurría ninguna forma en que la tecnología pudiera evitar que la gente tosiera sangre. Él había tosido toda su vida, pero nunca sangre. Debía haber una explicación para ese fenómeno tan extraño.
Los muchachos preguntaron por el nuevo integrante de la cuadrilla y el líder solo bromeó: “no se encariñen con él, quién sabe cuánto dure”. Cándido no se había preguntado antes por qué se había abierto ese puesto en el que estaba trabajando y quién se sentó en su puesto el día anterior.
En el recorrido del miércoles, pasó Cándido por una larga vía perimetral, con vías altas donde pasaban los pocos autos de la ciudad. Cándido pasaba por la parte baja de estas vías de autos, alzaba la mirada para contemplar esa maravillosa tecnología de tener vehículos eléctricos, con contaminación mínima, y una vez más confirmaba que la tecnología, avanzadísima, era la salvadora de su sociedad. Qué sería de ellos sin esa tecnología de punta que, a fin de cuentas, permitía a todos disfrutar de este mundo cuidando que no se destruyera por completo.
En el camino cruzó por una quebrada, casi no pudo controlarse al recibir el olor. La quebrada arrastraba la basura de fábricas y los residuos humanos de gentes que vivían en las lomas del Pichincha. La cuadrilla cruzó por un puente de metal oxidado. En ambos lados de la quebrada había ruinas de otros tiempos. El líder de la cuadrilla al ver la cara de asco de Cándido, comentó que antes la quebrada era subterránea, pero que la Naturaleza la reclamó. Cándido no entendió por completo qué significaba eso. El líder mandó detenerse en medio del puente y le señaló a Cándido un edificio al pie de la montaña. “Ahí hacen el agua que te llega a tu casa”, le dijo. “Algún día tal vez te toque ir a conocerla. Tienen muchos instrumentos para convertir lo que hueles en agua que se puede beber. Supongo que esa es la tecnología que nos va a salvar”. Cándido pensó si el agua era la misma en las casas del centro como en los barrios que había visitado el día anterior.
El jueves fue un día feliz, Cándido se pudo lavar la cara con algo del agua que corría tan admirablemente del grifo. Pero tan pronto como terminó se preguntó, por qué le ardía la cara y al respirar reconoció algo del olor del día anterior. El agua no debería tener ese efecto sobre la piel. Algo no andaba bien con el agua que llegaba solo tres veces por semana a la casa de Cándido. No importaba qué dijeran las propagandas con las que había crecido. Por mucho que quisiera creer en ellas, en la esperanza que daban, en el mundo que mostraban, no era capaz de encontrar ese mundo al salir de su casa. ¿Cómo era posible que estuviera sujeto a tanto sufrimiento?
Fue entonces que Cándido comprendió que no era la tecnología la que lo tenía que arreglar. Ninguna mano invisible, ni ningún concepto vago servía para traer agua limpia a todos, para limpiar el aire, para reforestar el mundo o para garantizar una vida digna a las personas. Todos los relatos y todo lo que le habían dicho solo había servido para hacerle conformarse con lo que tenía y trabajar por un equilibrio inexistente. Él tendría que hacerse responsable. Ciertamente no haciendo lo que le decían que preservaba el medio ambiente, sino justamente desafiando esas narrativas. Debía hablar con cada una de las personas que se encontraba a diario en su ruta de recolección de desechos y debía movilizarlos a un cambio conjunto en contra del statu quo. La tecnología existía, pero había sido apropiada por quienes acumularon el poder. La concentración de los medios había llevado al uso único de la tecnología por parte de las clases dominantes y ahora eso debía cambiar. El problema nunca fue la técnica, siempre fue el egoísmo y la avaricia.
Quito I Intipunk : A Solarpunk Vision Inspired by Andean Cosmovision
José Mena
Click the document icon to see this creative story
MiHAoUZ
José Mena
Image 1: José Mena, Founder of MiHAoUZ, in the first prototype, image with permission to use by MiHAoUZ
Where is this grassroots initiative implemented? Who are the promoters? Who are the
beneficiaries?
Nestled in the heart of Quito, Ecuador, the MiHAoUZ Project isn’t just a concept on paper – it’s a testament to human ingenuity and the pursuit of a better tomorrow. With a vision rooted in creating thriving and self-sustaining communities across Ecuador, this personal initiative goes beyond blueprints and diagrams. It’s about turning dreams into reality through the power of prefabricated constructions that marry efficiency, affordability, and a light ecological footprint.
The project’s journey was fueled by curiosity and a commitment to transformation. Drawing inspiration from the bustling cities of Boston and New York, research was meticulously undertaken to distill concepts that could transcend borders and cultures. The result? A visionary blueprint for transportable, ecological, and replicable homes that could redefine the very essence of housing.
In 2016, the project stepped into the spotlight at the Entrepreneurship Fair of the esteemed San Francisco University (USFQ). Amid a sea of ideas, the MiHAoUZ prototype emerged as the undisputed victor in the Social and Environmental Responsibility category. This recognition was more than just a trophy; it was a testament to the project’s potential to reshape the narrative of responsible architecture.
But MiHAoUZ was not a lone crusader. It stood on the shoulders of local industries that believed in its cause. Cutting-edge materials flowed in from companies like NOVOPAN, KUBIEC, and Edesa, weaving innovation into every fiber of the project’s being. Financial support from INSOTEC breathed life into blueprints, ensuring that the vision was backed by more than just good intentions.
The heartbeat of MiHAoUZ resonated within the walls of the USFQ, where eager students, dedicated professors, and intrigued visitors converged to witness something remarkable. A community came together to see the prototype materialize before their eyes, transcending paper sketches and becoming a tangible testament to what collaboration can achieve. As the pieces fell into place, the structure rose from the ground in a mere day, a testament to efficiency and purpose.
Image 2: Speed Build: Prefabricated Home Assembly in 1 Day – MiHAoUZ Project, images with permission to use by MiHAoUZ.
How does this initiative engage with climate? Does it tackle mitigation, adaptation, both or other dimensions of climate change?
The heart and soul of the MiHAoUZ Project, however, lay in its outreach to the marginalized. It was a whisper of promise to rural communities that lacked the luxuries many take for granted – access to energy, sanitation, and dignity. These communities, often overlooked by progress, were the true beneficiaries of this endeavor. Solar panels and biodigesters replaced distant dreams with immediate solutions, channeling sustainable energy and hope into homes that stood as more than just structures.
The MiHAoUZ project proposes a shift away from traditional construction, which can have a significant impact on climate change due to several factors:
Greenhouse gas emissions: Conventional construction often involves the intensive use of materials that generate large greenhouse gas emissions during their production. For example, the manufacturing of cement, widely used in construction, releases significant amounts of carbon dioxide (CO2) due to the calcination process of calcium carbonate.
Energy consumption: Traditional construction can also require significant energy consumption during the construction phase and throughout the building’s lifespan. The use of heavy machinery, construction equipment, and inefficient heating, ventilation, and air conditioning systems can increase energy demand and, therefore, greenhouse gas emissions.
Material waste: Traditional construction often generates a significant amount of material waste during the construction phase, contributing to deforestation, excessive extraction of natural resources, and solid waste generation.
Loss of biodiversity: Conventional construction can involve the destruction of natural habitats and loss of biodiversity due to urbanization and urban expansion.
These prefab marvels weren’t merely about brick and mortar. They were bridges connecting people to the future they deserved, promising a better quality of life while treading lightly on the Earth. It was a quiet revolution, a way of saying that everyone deserves access to not just the basics, but to a life filled with respect for the environment.
MiHAoUZ wasn’t just about houses; it was about justice – environmental justice. It championed the spirit of innovation and the symphony of collaboration as it etched a path towards a brighter future. By redefining housing as not just a roof, but a promise, it unfurled the banner of change and cast a spotlight on a more equitable Ecuador. It was a beacon, a reminder that the future could be built with intention, compassion, and a deep understanding of what it truly means to uplift communities while treading gently on the Earth.
What are the main objectives? What are the main values?
In the heart of Ecuador’s rural landscapes, the MiHAoUZ project comes alive with a fervent mission to weave together the fabric of sustainable communities. At its core, this endeavor is more than just a blueprint – it’s a heartfelt journey towards harmonizing humanity with the environment.
The main objectives of the MiHAoUZ project are: (1) creating sustainable communities, (2) reducing environmental impact, (3) promoting replicable solutions.
Imagine walking through the verdant landscapes of Ecuador’s low-income rural areas, where hopes and aspirations are often overshadowed by the lack of affordable and eco-friendly housing. This is where MiHAoUZ steps in, with a resolute determination to craft something extraordinary out of the ordinary. It envisions communities that are not just clusters of houses, but thriving ecosystems where families can flourish.
One of MiHAoUZ’s pillars is its commitment to creating homes that are more than shelter – they’re catalysts for transformation. These homes will stand as living testaments to resilience and innovation. They will harness the power of the sun with solar panels that wink in the daylight, generating clean energy for the community. Waste will turn into wealth as biodigesters transform organic matter into valuable resources, creating a circle of sustainability that mirrors the rhythms of the Earth itself.
The project doesn’t just build structures; it crafts narratives of change, stories of people taking the reins of their own lives. With every nail hammered and every beam laid, the community becomes the author of its own destiny, shaping the physical and social landscapes for generations to come.
But MiHAoUZ doesn’t stop at erecting homes. It’s a movement, a revolutionary dance with the environment. It’s about using prefabricated materials that whisper secrets of efficiency, and innovative building techniques that embrace the future while honoring the past. As hammers meet nails and walls rise to meet the sky, the project pays homage to the Earth by reducing waste and energy consumption, casting a vote for sustainability and climate resilience.
At its heart, MiHAoUZ is a storyteller. It doesn’t just tell one tale; it pens a multitude. It doesn’t just build one home; it lays the foundation for countless more. The project’s beating heart is woven with threads of sustainability, social responsibility, innovation, and collaboration – values that infuse every step, every decision, and every dream.
With each brick laid, the project stands as a tribute to social responsibility. It’s a gesture of solidarity with those whose voices often go unheard – the marginalized, the underserved. MiHAoUZ isn’t just about building structures; it’s about weaving dreams and aspirations into the very fabric of these communities, providing a sanctuary where futures can bloom.
Innovation is the song that MiHAoUZ sings. It’s the tune of possibility, the melody of progress. As new materials and technologies are woven into the architectural tapestry, these homes become living embodiments of creativity and forward thinking. Aesthetic marvels that blend seamlessly with their surroundings, these homes are a testament to the power of human imagination to harmonize with the natural world.
Collaboration is the symphony that propels MiHAoUZ forward. It’s a harmony of minds and hearts, a collective endeavor that embraces the knowledge of local industries, the backing of financial institutions, and the wisdom of academic partners like USFQ. Together, they breathe life into MiHAoUZ, transforming it from a vision into reality.
In the story of MiHAoUZ, the past and the future merge, creating a narrative that transcends time. It’s a tale of sustainable homes rising from the Earth, of communities standing strong against the tides of change, and of a world that becomes a little more just and equitable with every brick laid. As MiHAoUZ turns the page on conventional housing, it pens a chapter of hope, resilience, and transformation – a chapter that will be read and remembered for generations to come.
What is the timeline? Are there already visible effects?
Over the course of its journey, the MiHAoUZ Project has woven a tapestry of experiences that breathe life into its aspirations. The initial prototype, a testament to innovation, was painstakingly transported and reassembled on Ilaló Hill not just once, but thrice, underlining the persistence and determination that lie at the heart of this endeavor. From this humble genesis, the project’s scope expanded to encompass diverse locales, each with its own story to tell.
A significant chapter unfurled in the historic city of Ambato, nestled 150 kilometers away from the bustling heart of Quito. Here, the project gained recognition beyond its innovative construction techniques, breathing life into the very essence of the city’s architecture. The mantle of transformation then extended to Tumbaco, a quiet suburb where the construction of two houses mirrored the dreams of countless families seeking sustainable shelter. In this microcosm, the project’s foundations stood as a beacon of hope, embodying the belief that a brighter future could be built one brick at a time.
A symphony of impact echoed through the creation of a school, an amalgamation of nine interconnected buildings in the backdrop of progress. The community’s children embarked on a new chapter, where the structures that housed knowledge were themselves a testament to the harmonious coexistence between human habitats and the environment.
And as the project’s reach stretched even further, the sands of Olón, a tranquil coastal retreat, bore witness to its transformative touch. Here, a house emerged as more than just bricks and mortar; it was a testament to the adaptability of the project to diverse terrains and climates, standing as a sentinel against the tide of conventional construction practices.
Figure 1: Chronicle of Innovation: The Evolution of the MiHAoUZ Project, images with permission to use by MiHAoUZ
Through these unfolding stories, the very tenets of the MiHAoUZ Project were tested, and they stood strong, like the pillars of a bridge connecting innovation and reality. The chapters of this tale, etched in time, resonate with meaning:
Swift Assembly: The narrative of construction was not one of mere creation, but of rapid transformation. The process proved swift, a reminder that sustainable solutions need not be slow to manifest. Indeed, the project’s very nature whispered to the world that housing solutions could rise like phoenixes from the ashes of traditional methods.
Journey of Translocation: Prefabricated and poised for mobility, the project danced across landscapes, showing that the promise of sustainable living was not limited by geographical constraints. A story of innovation found its voice in the road less traveled, demonstrating that transformation could traverse borders and boundaries.
Echoes of Repetition: Each new setting did not merely recount the same tale; it was a canvas on which a familiar story could be painted anew. The project’s replicability, its ability to mold itself to new environments, whispered that sustainability was not a solitary pursuit but a harmonious chorus sung by diverse landscapes.
Adaptation’s Embrace: The houses, the school, the shelter by the sea — they were not rigid structures but chameleons, adapting to the environment’s every nuance. Here, design bowed before the elements, and comfort stood hand-in-hand with energy efficiency, in a dance that painted a picture of harmony between human habitation and the natural world.
Who are the actors involved? What are their backgrounds?
These experiences, etched on the canvas of time, illuminate the project’s effectiveness in ways mere words cannot capture. The whispers of swift assembly, the tales of translocation, the echoes of repetition, and the embrace of adaptation together form a narrative that attests to the MiHAoUZ Project’s impact. It stands as a living testament to the fusion of sustainability and community, reducing the footprint of the past while laying the foundation for a greener future.
Amidst these pages, the characters who breathe life into this narrative emerge, each with a unique role and story:
Stewards of the Woods: Industries blessed with forest resources became partners, custodians of materials that would shape the future. Their presence wasn’t just about materials; it was a commitment to sustainable sourcing, a pledge to let innovation be guided by the whispers of the woods.
Sages of Academia: Professionals and researchers from academia lent more than just their expertise; they brought the wisdom of generations. Armed with qualitative and quantitative knowledge, they wove a tapestry of innovation, each thread a testament to the human mind’s boundless potential.
Keepers of the Land: Local governments stood as pillars, their support not just regulatory but foundational. They didn’t just provide infrastructure; they nurtured the seeds of change, ensuring the project blossomed within the embrace of local aspirations.
Soul of Communities: Communities, the heartbeat of the project, didn’t merely receive; they actively participated. They weren’t passive recipients but active creators, their insights the ink that penned the story. In their hands, the project was more than just bricks; it was a chance to shape their own destiny.
By bringing together industries with forest assets, professionals from academia, local governments, and communities, the MiHAoUZ project creates a collaborative and multi-stakeholder approach. Each actor contributes their unique background and expertise, ensuring the project’s success in delivering sustainable and environmentally friendly housing solutions to low-income rural communities.
Thus, the MiHAoUZ Project isn’t a mere abstract concept; it’s a living tapestry woven by a cast as diverse as the colors of nature. It’s a tale that captures the human spirit’s capacity to bridge dreams and reality, to create harmony between innovation and the world we call home.
Figure 2: Harmonizing Rural-Urban Ecology: A Holistic System Approach, figure with permission to use by MiHAoUZ
Which limits does it encounter?
MiHAoUZ is a project driven by a noble mission to uplift rural communities through sustainable housing solutions. However, like any entrepreneurship, it faces a range of real-world challenges that require more than just a conceptual approach. Let’s delve into the project’s challenges and potential hurdles with more depth, recognizing the human factors at play:
Legal Framework: Navigating the Maze of Ownership: Behind the legal terminology lies the human struggle for a place to call home. Many individuals in these communities lack the formal titles that grant them ownership of the land they occupy. For these families, the absence of these documents isn’t just a bureaucratic hurdle – it’s a stark reminder of their vulnerability and lack of security. Picture families whose generations have lived on this land without recognition, now facing the daunting task of proving their right to their homes. Addressing this challenge requires not only legal reforms but also empathy for the lived experiences of these families.
Financing: Dreams Held Back by Financial Realities: The financial barrier isn’t just about numbers and eligibility criteria; it’s about the aspirations of individuals who want to provide better lives for their loved ones. Imagine the frustration of a parent who dreams of giving their children a safer and more comfortable space but can’t access the necessary resources. It’s about dignity and the right to improve one’s circumstances. This challenge can be better understood by realizing that aspirations aren’t limited to a few, but are shared by every human heart. The project’s success hinges on finding inclusive financing mechanisms that respect these dreams.
Corruption and Bureaucracy: Navigating Complex Realities: Corruption and bureaucracy might sound like abstract concepts, but they have very real consequences for the project and the people it aims to help. Consider the project team and community members who have to endure endless delays and unexpected expenses due to red tape or unethical practices. The frustration they feel is palpable, and their determination to make a change despite these challenges is equally real. The fight against corruption isn’t just about project efficiency; it’s about defending the integrity of the project’s purpose against systemic obstacles.
Are any shortcomings or critical points visible? What other problematic issues can arise from its implementation?
In this journey to make a difference, there are people behind every challenge:
Engaging Skepticism: Faces Behind the Doubt: When we talk about skepticism or resistance, we’re really talking about the individuals who fear change or are uncertain about something new. These individuals might have seen failed initiatives before or may be wary of change disrupting their way of life. To overcome this, the project needs to engage in conversations that respect their concerns. It means listening and understanding their fears, and then gently guiding them towards the project’s vision. It’s a delicate dance between preserving tradition and embracing innovation.
Facing Infrastructure Hurdles: Realities of Remote Communities: Logistical challenges sound technical, but they impact people’s lives in direct ways. Imagine the excitement of a community expecting their new homes, only to face delays because the components can’t reach them due to poor roads or inadequate transportation. It’s a disappointment that goes beyond material concerns; it’s about the hope that was deferred. Overcoming this requires more than just good planning; it requires recognizing the value of promises kept.
Community Integration: Building More than Structures: Integrating the new housing units into existing communities isn’t just about architecture; it’s about bridging the gap between different ways of life. Picture the moments of tension when new and old residents interact, possibly due to cultural differences or misunderstandings. Building a structure is one thing; building a sense of belonging and unity is another. The project’s success depends on fostering these connections and understanding the intricacies of human interactions.
The Road to Scalability: Balancing Dreams and Resources: Scaling up a project is often talked about in terms of strategy, but it’s also a matter of juggling hopes and limitations. Think of the project team that dreams of reaching more communities but has to grapple with resource constraints and logistical complexities. The endeavor isn’t just about growth; it’s about making tough decisions that honor the initial mission while being practical about execution. It’s a journey of realizing what’s possible while staying true to the project’s essence.
In Conclusion: A Journey of Humanity and Hope: Behind every challenge and limitation of the MiHAoUZ project are individuals – families, project teams, communities – whose lives and aspirations are deeply intertwined with its success. Addressing these challenges means not just solving technical issues, but recognizing the human stories that lie beneath. It’s about acknowledging the struggles, hopes, and dreams that make this project more than just a prototype – it’s a testament to the resilience of communities and the power of collective effort.
How would it be potentially replicable in other settings?
The MiHAoUZ project is more than just a blueprint; it’s a living example of adaptable and sustainable housing that resonates with the real world. Here’s a deeper look at how its replicability is firmly grounded in practicality and human engagement:
Crafting Homes with a Human Touch: The heart of the MiHAoUZ project beats with the concept of adaptable design. Think of it as a puzzle that clicks together to form a cozy, modern home. The beauty is that this puzzle can be assembled in various corners of the world, addressing unique needs and cultures. Each modular piece is like a brushstroke in a masterpiece painting, with local materials and techniques adding vibrant shades to the canvas. The project’s genius lies in being able to embrace the landscape, climate, and the people who’ll inhabit these homes.
Sustainability that Sings: The MiHAoUZ project is not a sterile prototype, but a testament to sustainable living. It’s a whisper to the environment, a promise to minimize the carbon footprint. Wood and renewable resources are the orchestra, playing harmoniously with solar panels and biodigesters. As the sun kisses the solar panels, and waste transforms into energy, it’s more than a home; it’s a symphony of ecological harmony. This harmony can be the anthem for other communities, echoing through homes built with respect for the planet.
Communities Building Communities: Imagine a village coming together to build its future. The MiHAoUZ project is more than construction; it’s a collective endeavor. It’s a celebration of culture and identity, with local communities adding the brushstrokes to the canvas. The very process of building these homes cultivates a spirit of collaboration. From young hands passing tools to elders sharing wisdom, the MiHAoUZ project isn’t just about erecting walls; it’s about nurturing bonds and shared dreams.
Redefining Shelter: When winds howl and earth trembles, MiHAoUZ houses stand firm – not as mere structures, but as shields of resilience. These homes are woven from threads of preparedness. With their roots in sustainable building practices, they empower communities to face nature’s fury with courage. It’s more than shelter; it’s security. And this security ripples through the community, encouraging the preparedness that safeguards lives and dreams.
From Local to Global: MiHAoUZ doesn’t just build houses; it constructs a better world, brick by brick. Its impact extends beyond four walls – it’s about the systems that govern our lives. As policy makers witness the triumphs of the project, they’re nudged towards a fresh perspective. Regulations and incentives blossom, nurturing eco-friendly practices. The MiHAoUZ initiative serves as a storyteller, spinning narratives of change that inspire broader shifts in the way we build and live.
Empowering Tomorrow: MiHAoUZ empowers communities by giving them more than a home; it gives them agency. It’s a catalyst for change – not just in architecture, but in how we perceive the power of community. As the MiHAoUZ project spreads its wings, the lessons learned become a compass for others to navigate their own journeys. It’s a ripple that extends far beyond construction, carrying the spirit of sustainability, resilience, and empowerment to new horizons.
In Conclusion: The MiHAoUZ project isn’t just about replicating structures; it’s about replicating ideas, dreams, and hope. It’s about embracing the pulse of a community, the heartbeat of a planet, and weaving them together into a tapestry of sustainable living. From modular components to resilient communities, from local adaptations to global shifts – the MiHAoUZ initiative is an anthem for a more sustainable, inclusive, and resilient world.
Is this initiative conducive to broader changes?
Yes, the MiHAoUZ initiative has the potential to contribute to broader changes in various areas, fostering long-term sustainability, community preparedness, and influencing institutional arrangements. Here are some ways in which the project can facilitate broader changes:
Legal and institutional frameworks: The success and impact of the MiHAoUZ project can highlight the need for updating or creating supportive legal and institutional frameworks. It can demonstrate the effectiveness of sustainable construction practices and encourage policymakers to develop regulations and incentives that promote eco-friendly and resilient building methods.
Community preparedness: By implementing sustainable and resilient housing solutions, the MiHAoUZ project can enhance community preparedness for natural disasters, such as earthquakes or extreme weather events. The project’s focus on safe and adaptable housing can encourage communities to prioritize disaster preparedness, fostering a culture of resilience and proactive measures to mitigate risks.
Long-term sustainability: The MiHAoUZ project’s emphasis on sustainable materials, energy efficiency, and low-carbon design aligns with the goals of long-term sustainability. By showcasing the benefits and feasibility of sustainable construction practices, the initiative can contribute to a shift towards more environmentally conscious building methods in the construction industry.
Community empowerment: Through its participatory approach, the MiHAoUZ project empowers communities by involving them in the decision-making process and providing them with sustainable housing solutions. This empowerment can extend beyond housing, encouraging communities to actively engage in other aspects of sustainability, such as resource management, renewable energy adoption, and social cohesion.
Knowledge dissemination and replication: The MiHAoUZ project can serve as a valuable case study and knowledge hub for sustainable construction practices. By sharing their experiences, best practices, and lessons learned, the project can inspire and inform other initiatives, leading to a wider adoption of sustainable building methods and contributing to broader changes in the construction sector.
Overall, the MiHAoUZ initiative has the potential to catalyze broader changes in law, institutional arrangements, long-term sustainability practices, community preparedness, and community empowerment. By showcasing the benefits of sustainable and resilient housing, the project can contribute to a more sustainable and resilient future in both local and global contexts.
References
Earth Overshoot Day home – #MoveTheDate. (n.d.). Retrieved August 21, 2023, from https://www.overshootday.org/
Español — IPCC. (n.d.). Retrieved August 21, 2023, from https://www.ipcc.ch/languages-2/spanish/
Este proyecto crea vivienda inteligente y transportable | Revista Líderes. (n.d.). Retrieved August 21, 2023, from https://www.revistalideres.ec/lideres/proyecto-vivienda-inteligente-transportable-desarollo.html
Post Occupancy Evaluations | WBDG – Whole Building Design Guide. (n.d.). Retrieved August 21, 2023, from https://www.wbdg.org/resources/post-occupancy-evaluations
Quito I Cities of Free Women
Nicolás Cuvi
Image by Francisco Cordovez
From the silent cockpit of the aircraft, with a 360-degree view, Francisco the peacemaker watched as the Quito plateau slipped away. Directly ahead it was clear, with no signs of rain, at least as far as he could see. Neither did the ship announce any storm alerts, so he decided to relax. After a verbal instruction, the machine confirmed the autopilot connection. He snorted twice, his particular way of ending something.
He glimpsed the mountainous landscape. Some of the colossi had a small white hat, a result of the previous night’s snowfall. They were ephemeral covers, which would last just a few hours until the snow melted and the typically arid landscape of the XXIII century Andes returned. It was pretty, no doubt. But neither that beauty, nor the prospects of a pleasant climate for the trip, alleviated his recurring uncomfortable thoughts: the certainty that he was fulfilling, perhaps, his last official mission to the islands. In the lower cell, he was transporting who was, possibly, one of the last rapists in his city. Maybe the last one, he thought. “It’s not bad, maybe just for me.” He called out loudly for two coffee pills and blackberries, then moved his burly six feet to the hot water station, dissolved the tablets in a thermos, and snorted again three times.
A month hence would be his seventieth birthday. It was impossible to postpone his retirement any longer, much to his regret. He didn’t feel old, but he was. His shaggy hair, disappearing in places, had turned gray a few years ago. But with a minimum life expectancy of 100 years, what would he do in the next 30 years? He hadn’t made plans, perhaps because he perceived that the moment would never come. He liked to capture the bad guys, but also had to accept that each day it was harder to do so. His muscles were toned; it was his speed that was diminished. That had become clear countless times, like the day before, during community workouts in the park, when he had finished among the last places of the two-kilometer race. It used to be he arrived first, and with a considerable lead. He snorted upward twice, waving a rebellious gray curl that fell on his forehead. He inserted the frozen blackberries in his mouth, and felt his teeth explode.
Below, the city, or what was sensed of it, was getting lost. From the continuous lining of the surface emerged some modern buildings, covered in vegetable green and yellow, distinguishable by their pointed shapes and sharp corners. Also, some ruinous masses of concrete and iron, abandoned for a long time because they were uninhabitable. Once luxurious apartments with views, they were now properties heavily exposed to intense daytime radiation. The buildings suffered from more than 100 years of human neglect, ever since outdoor activities had been limited to dawn and dusk, or walks and work at night. Some ruins had been covered, a few years before, with modern bio-solar panels, an ingenious way of reusing the obsolete infrastructure. Others were occupied by condors or birds of prey that, like humans, had adapted to twilight and nocturnal life.
The extensive vegetation was uninterrupted towards the wild areas. It was made up of trees such as pumamaqui, cedar, and hundreds of other species. Several showed leafy tops and were over 100 years old. They were called “guardians” because they protected the people from radiation and pollution. Francisco felt identified with these forms of life; he was also a guardian who protected the cities and their people. But most people were unaware of these elder green guardians. They preferred to stay underground, with artificial light and stable temperatures, in rooms, community centers, or recreational sites located two or three levels below the ground. “Cities of moles” they were called, alluding to an extinct species, with tiny eyes, which used to build and inhabit extensive underground galleries.
Among the outdoor structures, Francisco preferred churches, sites of spiritual worship in the past. He went alone, as his two daughters, like their mothers, preferred the virtual reality scenarios underground. When he suggested they go outdoors for a while, they called it old-fashioned. He assured them that these historical places helped people to relax, meditate, find themselves, recharge for community life. Sometimes groups were formed to share doubts, fears, insecurities, projects. There was a time when he reproached those important women in his life for being hooked on fantasies, ignoring the outside world, so different from the underground. “They haven’t even taken the few opportunities to fly a hovercraft,” he sighed. For them, the other cities and regions, not to mention the islands of plastic, formed by the accumulation of these materials over almost three centuries in certain points of the sea, were places to which it was unnecessary to move. When it came to reproductive sex, it was the men who traveled, although most women preferred their couples to be from the same city. It was not worth traveling, sometimes for long weeks on foot, facing the risks of bad weather or rural robbers, lawless people, bandits, who attacked the walkers. They preferred to know of other cities through virtual reality boxes, and from the tales told by people from other places when they arrived in Quito. They argued that encounters in virtual reality boxes, where you could have three-dimensional views and experiences with multiple speakers, were less expensive in terms of energy and less risky for the spread of epidemics. Those looking for adventure and long journeys could embark on cruises to other planets, asteroids, or megacities floating in the void of space, or travel the world on foot and by boat.
Eventually, he stopped complaining. They were a product of their time and the past. The Great Disconnection, characterized by energy shortages caused by the unique and strong solar pulses of the mid-21st century, together with the Era of Epidemics, promoted isolation, and autarkic urban processes. When the satellites fell to the ground and all electronics stopped working, there was chaos. Not even the countries with the largest reserves dared to go beyond their borders. When electronic communications were restored and power generation, always limited, was improved a couple of decades later, travel was resumed on a limited basis, mainly to maintain the spirit of planetary cooperation. Some individuals voyaged more: peacekeepers, diplomats, and students. Each citizen was also allowed to travel once every five years by collective aircraft to a nearby city, or every eight years to a distant city. And whoever wanted to could move at will on foot or in sailboats of different sizes. Many young people organized groups to see the world in this way. Several never returned, fascinated by other places. Francisco had used each of his trips to visit nearby cities. His goal was to walk and strengthen ties with fellow peacemakers in Lima, Cusco, Trujillo, Cuenca, Guayaquil, Cali, Bogotá, Medellin, Cartagena … He had studied his career mainly in virtual reality boxes and had trained martial arts in local dojos. He took exams for five years, and then spent a similar time training with several master peacemakers. Many things had passed in front of his eyes, but the women in his life did not even want to go to Guayaquil. He wanted to snort but held back.
Francisco left the cockpit and headed for the cargo area. He stood in front of his partner and apprentice of the last three years, the peacemaker Selena. She gazed absently toward the energized cell with translucent bars, where the prisoner seemed half asleep and lost. “At least the man doesn’t scream or cry.”
The anguish that this would be his last trip between Quito and the plastic islands, where the aggressors from all cities were sent, uncomfortably returned. A fundamental part of his life was moving in an aircraft over cities, mountains, and seas. He had undertaken more than 100 of the five-hour journeys between Quito and the vortexes of the Pacific Ocean, where the plastic islands floated. What would happen to his position? Urban peacekeepers had been a very important guild, but today it was a profession headed towards extinction, like fossil fuels or intercontinental travel. Capturing and transporting violent types, forest or plantation arsonists, animal torturers, and above all femicides and rapists, was less and less necessary. “These days, rural robbers give more work,” he said. “But they are not a priority, dispersed as they are, and because they limit themselves to stealing batteries and food, never raping or murdering. For now.”
Every so often the so-called “anomalies” appeared, people who were violent towards women in cities, known as such because cases were rare. They were mostly men who, for reasons unclear to him and much of the public, used force as a mechanism to get what they wanted. Why didn’t they go to the public rings to bring out that fierce energy, desire for blood and domination? The dynamics of the rings were similar to the ancient Mayan ball games, although the losers were not sacrificed. They revived the jousts of the Roman coliseums, whose stories of gladiators continued to be successful in virtual reality boxes. But they weren’t fighting to the death. Why did the anomalies not use those spaces? They wanted to dominate without consent. More than one influencer with millions of followers in the virtual reality boxes claimed that the anomalies had been driven mad by watching too much aggressive content produced until the beginning of the 21st century. They saw women, other species, minors, and elders, as objects. Several influencers, good communicators and journalists, clamored to restrict access to certain contents of the Pluriversal Library, although everyone knew it was impossible. There were Library mirrors all over the Earth, on inhabited planets and on space stations, everywhere. Most people, Francisco included, considered them in bad taste. But they were there and had regular consumers. “I hated reviewing those videos in my peacemaker courses.” He snorted twice.
-The world has changed fast. Too fast for my liking- he heard himself speaking towards Selena, who barely twisted her face a little.
He liked this apprentice. She was really big, something unusual and intimidating, ideal for chases and captures. And attractive, although he wouldn’t have the slightest chance of her choosing him to date. Selena was staring at the prisoner while chewing lavender pills. Her neutral look could mean anything. Francisco appreciated that neutrality, the scent of lavender, and the silence. It helped him to avoid the waste of useless conversations. The few moments in which they had talked served, from the first day, to make clear that she cared little about the whys of the work. Selena wanted, above all, action. Persecutions, arrests, inquiries, even false alarms. They had not stopped a real rape attempt in Quito for three years, which seemed eternal to him. In other cities, it had been like this for more than 30 years. The last real rape in Quito occurred 50 years earlier, when Francisco was an apprentice. The last femicide happened a hundred years ago; the subject was alluded to as savagery before the Age Shift. Maybe that’s why Selena was a statue before the prisoner, her first actual transfer and capture. “Do you hate it or do you feel compassion?”
Francisco returned to the upper cabin and monitored the weather. Meteorologists were not to trust; weather was more complex than a series of measurements, and experience had taught him to be vigilant.
The aircraft maintained its cruise elevation, two kilometers high. They flew over the city of Manta and headed out to sea. Yellow and dry, this coastal area was less inhabited than the highlands. Below, some ruins looked like old 21st-century periferal neighborhoods. These dystopian territories were of interest to him. In Quito, they had been made up of thousands of fragile rooms built with cement blocks and thin, rusty iron rods. Population decline after the Era of Epidemics and the later Age Shift had led to the abandonment of these precarious homes. A few families had stayed on, rebuilding some spaces as the facades of entrances leading to underground rooms. Houses built on slopes, previously abundant and always affected by landslides, were not even good for that, so they had been completely reclaimed by the Andean and opportunistic vegetation coming from the lowlands due to increased temperatures. Why had people built such insecure houses?
Many flat parts of the Quito plateau, previously covered with asphalt and cement, were regenerated as orchards. Farmworkers took turns at night, under artificial light, inside greenhouses or outdoors, sometimes supported by fans and heaters to ward off frost. In the orchards, animals, vegetables, and mushrooms flourished. Their main promoters, the urban agropops, argued that in addition to good food the orchards provided a way to cool the planet and create carbon sinks. Their biggest detractors, the robopops, argued that machines could do it. Agropops also pointed out that it was harmful to people to spend long times in the virtual reality boxes, that this way of living was dangerous for their own subsistence. They remembered that those kinds of disconnections, when people believed that food grew in markets or vending machines, or that it magically arrived in aircraft to cities, had accelerated epidemics and the Age Shift. The agropop movement emphasized that eggs were laid by chickens, that those chickens controlled pests in crops, that bees fed on real flowers, and that all this helped to have healthy food. Repeatedly, they alluded to the brutal impact of pesticides, known above all from a 20th-century book, Silent Spring. “No one wants to use poisons as in the past”.
He called out for an updated weather forecast. Storms obsessed him, especially over the ocean. Those sudden and intense curtains of white water, in the form of very strong waterspouts, fell without warning. In the mountains they did not at all help the aircraft and could disrupt communications, thus many rapists took advantage of them to act. But at sea they were deadly. A map unfolded before him. Zero rain. He headed back to the lower deck, where Selena continued in the same position. Was she analyzing the prisoner or just watching over him? Now the anomaly was drooling a little and muttering. He wanted to go over and ask him about his musings, but quickly regretted it, and instead decided to entertain himself for an hour. Back in the cockpit, he put on his helmet and searched one of his favorite repositories: “The Age Shift.”
Francisco´s ability to understand history was limited, and he always had doubts regarding the interpretations of documentaries and influencers. There was too much information and at times he felt lacking in filters to select it. He understood more about persecutions, arrests, and violent anomalies. There were some things that, however, were quite clear, such as the role of epidemics and solar pulses. The epidemics of the 21st century were crucial. Viruses first appeared in Asia and then from almost everywhere. Some said it was the revenge of nature, because people treated domestic animals badly, especially those that were useful for food, fiber, vaccines, or medical experimentation. Wild animals were being eaten everywhere and deforestation accelerated, taking away their places to live. Cows, chickens, pigs, and other animals lived huddled and stuffed with hormones on farms. “How unpleasant to eat a chicken with hormones, almost as much as a tomato with pesticides”. The first great pandemic was the Covid in 2019. It spread quickly. The resulting mourning and confinement left behind all kinds of consequences. The worst came years later, however: a deadly virus that was transmitted through water and air. The survivors began to think more locally and to subsist under more peaceful contracts. New epidemics arose, some contained at continental levels. Traveling became difficult, as entire countries closed their borders for years. They let you out, but do not re-enter. The stories of people trapped far from their homes were dramatic and no one dared to go far. If you left, it could be forever.
Then came the solar pulses and the Great Disconnection, the end of communications. It seemed somewhat metaphysical and strengthened the appeal of whatever was local. The first cities to make radical changes were those with lesser violence and corruption indicators in the 21st century. Populations, fed up with states and politicians who did nothing but give flowery speeches, took the reins. They were not violent, although some things did require a certain use of force, particularly in the face of those who continued to applaud the cult of violence and domination. One of the first actions was imprisonment for femicides. As more urban territories were transformed, there were fewer femicides and rapists. In order not to waste efforts, it was decided to create a few global spaces to bring together the anomalies and, incidentally, improve the situation of the oceans somewhat. Since the 20th-century, various ocean vortices had concentrated vast spaces where the debris of fossil fuel civilization floated: the “plastic islands”. These degraded and released undetectable and toxic microplastics. In each vortex, huge machines gathered these plastics into large, compact islands, several meters high, floating like gigantic, multicolored rafts. The anomalies were banished there, condemned for life to collect the floating plastics around them, using collected flotsam to build-up the island they lived on. Food and water were regularly sent, and social organization left to their discretion, albeit with certain limits. Stories about those places were a mixture of myth and legend, even for recurring visitors like the peacemakers. It was said that at first they were chaotic systems located nowhere. Unable to reproduce, the populations of those islands slowly declined, and in some cases became peaceful. Those floating jails, the potential banishment for life, functioned as deterrents. Corrupt practices and, more slowly, rapes, ceased.
The peacemaker Francisco decided to view one of the documentaries on the change in relations between men and women. It was called “Cities of Free Women.” Before, urban areas were dominated by men, in a system called patriarchy. But his grandmother had been free to choose, as were his mother, couples and daughters. His granddaughters would be as well. They had chosen whether or not to have children, how many, when. No one had forced them to be mothers using physical or social violence. Before they had been raped, from a very young age, or forced for metaphysical or religious reasons or, simply, due to an abuse of power. Raped in their homes, in churches, on the streets, on the roads, even in educational centers. Raped on television and in art. “Being a woman was living at risk” Francisco thought. The Age Shift left those ideas and practices behind, in good measure with the aid of peacekeepers and the sending of violent anomalies to the islands of plastic.
In the documentary, it was explained that among the first people opposed to women’s free will, were those at that time self-defined as “socialists” or “progressives.” They were concerned that this would undermine their chances to decide the fate of many based upon the State´s authoritarianism. In Quito and other places, this group needed vast poor populations to dominate, and it was essential to control women, to make them reproduce sadness and submission. And it worked. Some women even publicly declared themselves submissive to their male leaders. As the Age Shift came about, those who called themselves “capitalists” were happy to see such futile and desperate resistance from their longtime opponents. They speculated that, as on other occasions, markets would finally adapt and impose themselves. But they did not count on the powerful inertia that the Age Shift had brought about. As the socialists fell, the capitalists went with them, since both were sustained by the domination of others. They all practiced obsessive violence against nature, which they called “a resource”. “It was a world too confused, manipulated by a few and settled into sterile, dichotomous thoughts.”
Others who opposed the end of patriarchy, aligned with socialists and capitalists alike, were the Catholics and their preachers. Francisco found it difficult to understand the religious practices in so-called churches. There was a kind of psychological collective control, based on fear, that allowed for the accumulation of land and money for at least two thousand years. Some historical videos from the Pluriversal Library showed their rites: people moving up and down, singing in unison, kneeling, making huge lines to receive a very thin cookie, sometimes flagellating themselves. According to the influencers and other less famous communicators, their ideology was more patriarchal than socialism and capitalism. In their books, women were punished, pointed to as inferiors, accused of human misfortunes for something called the original sin, incapable of leading spiritually, and, above all, exhorted to have many children.
According to some documentaries, societies of the past had opted for numerous populations that grew at an exponential rate. To a large extent, this was due to recurrent and socially accepted sexual abuse, the rape of girls and adolescents. Dark times when they weren’t even allowed to have an abortion; if they did, they were even held criminally liable. The video ended with exciting phrases about the present and the future. Still distracted by the information, Francisco removed the helmet, checked the meteorological information, glimpsed around without much conviction, decided that there was no risk, and went back to the repository. The repository had that ability to transport him and even dangerously distract him from his obligations. He chose an archive on the history of new martial arts and rings, sites that, according to influencers and other documentaries, were decisive in the transition to a postpatriarchal society.
As images of fights from the beginning of the 21st century passed, a thick voice-over slowly recounted: “Violence, blood, conflicts, adrenaline… Common for a long time, they still are, but now accepted by the parties involved. No one is hit or assaulted without wanting to. All thanks to … The rings!” The video was of course sponsored by the ring managers, in almost all cases, city governments financed by selling tickets, broadcasts, and multifaceted paraphernalia of objects and associated products. The blood and collective euphoria, the passionate and hysterical shouting, the dazzling advertisements, had replaced other coliseum, stadium, and track sports that were ultra-popular in the 20th and 21st centuries. Fights between men, between women, mixed. Anyone could participate from the age of 20, under very clear agreements. But they also confounded some people, who were content to go to the dojo to train, sometimes with simulators, without blood or noise. A minority.
Combats and conflicts were limited to the rings, under the acceptance of the participants. Never before had so many people been trained in martial arts. Academies and dojos offering courses in karate, taekwondo, kung fu, aikido, and judo, abounded. The rings were even more visited than the underground virtual reality boxes. People loved to see, hear and participate in fights without deaths. The recently invented fu-ta-ya included ingredients of ancient wrestling and had to be quickly regulated by the many accidents at home during unsupervised practices. Francisco was an expert in ancient and modern martial arts. When he felt the desire to hit someone, he approached the local ring, chose the soft mode with protectors, and ended up hugging his rival and a beer in silence. The video ended by emphasizing that, since it was not happening against the will of anyone, rings had become a good way to prevent the appearance of anomalies.
In a neutral voice the ship announced the arrival at the oceanic airport in 30 minutes. Already flying over the huge plastic island, in the distance Francisco could see the mountain of accumulated materials and the many structures built by the residents. Although new plastics were no longer being produced in the world, they continued to arrive from everywhere, compacted and placed as additional blocks on the mountain.
He switched off the automatic pilot and maneuvered to cross, at a height of 500 meters, the threatening electric fence that isolated the runway. In previous years there had been attempts by exiles to capture ships, and although they had been quickly prevented by the protocols for using aircraft, the fence was reminiscent of potential problems. Only one-way tickets were obtained to the islands. Human rights groups considered it cruel, but no city was open to receiving such people back.
The aircraft unfolded three wheels and landed vertically. Selena deactivated the cell and raised the prisoner, who remained crestfallen and silent. Francisco didn’t care who he was; his curiosity about anomalies had long since disappeared. Before, he had tried to help them, being empathetic to their state of shock. Some were repentant, asking for forgiveness, claiming that they had watched too many videos and gone mad from experiencing domination. They started by destroying trees, then clandestinely killing animals, finally women. The sequence usually repeated itself. This anomaly, about 50 years old, had tried to rape a woman in an abandoned area of a metropolitan park, attacking her while exercising at dawn. The young woman activated the help button on her watch and in less than five minutes ten drones had arrived to make noises, film, and disperse some stun gas. The man was prepared and managed to take down five, but more arrived. Everything helped buy time. The victim had studied martial arts and liked the ring, so was able to defend herself. Fifteen minutes later Selena and Francisco were chasing the anomaly through the vegetation. She caught up and subdued him. Francisco arrived a minute later.
A concrete fortress was the only structure on the electric fence. There a door was opened that allowed a glimpse of a long tunnel through which the prisoner walked. In the background, another door opened and he entered the territory of anomalies on the floating plastic island.
Yanapana Project Foundation
Pamela Salome Chavez Calapaqui
“Feeding with knowledge, food and love”
Where is this grassroots initiative implemented? Who are the promoters? Who are the beneficiaries?
This grassroots initiative is being implemented in the city of Quito, Ecuador. The main neighborhoods that Yanapana is working with are in the Chillogallo parish. This is in the peri-urban area, where the houses are constructed on the hillside (which means they are located in a zone prone to risk). Their population doesn’t have full access to basic services and equipment. These neighborhoods are: La Dolores and Cumbres del Sur.
Map 1. Location of Quito in Ecuador Map 2. The city of Quito Map 3. La Dolores and Cumbres del Sur in the Chillogallo parish (Google s.f.)
Yanapana´s promoters are four young people who launched this initiative in July 2020. They work together with 60 volunteers approximately, plus the allies that support the cause with donations. One of its allies, the De Base organization, works in the field closely with these neighborhoods. Other allies that Yanapana works with are the civil organization Love is Giving and the AMS club Ecuadorian Students Association (ESA) of the University of British Columbia.
The beneficiaries are the families who live in La Dolores and Cumbres del Sur. Currently, Yanapana is working in a tailored plan with only 2 families of these neighborhoods.
The Name Yanapana comes from the Ecuadorian language kichwa, and means “to help a friend”. Yana means help and pana means friend.
How does this initiative engage with climate? Does it tackle mitigation, adaptation, both or other dimensions of climate change?
Yanapana’s aim to construct urban orchards in the neighborhoods of La Dolores and Cumbres del Sur constitutesa mitigation practice against climate change, as well as an adaptation practice.
It is a mitigation practice in the sense that the implementation of urban orchards will permit the reduction of greenhouse gases emission through different methods. The harvest of organic products obtained from the community orchard will reduce the consumption habits of inhabitants and therefore the amount of plastic they use. There will also be a significant reduction in the commute distances to supply themselves with food. In addition, urban orchards help reduce the accumulation of C02 and heat in cities, allowing to alleviate the consequences of heat islands. Moreover, urban orchards promote the production of compost from organic household waste, which also helps in the reduction of greenhouse gases.
Yanapana also embraces adaptation practices in order to tackle climate change. It seeks to adapt human behaviour through the change in consumption and feeding practices. This grassroots movement tries to offer people the opportunity and the resources to empower themselves and change the consumer dynamics of the modern world. By adjusting their ways of food production and consumption, this organization is opening the possibility for other neighborhoods to adapt these practices to their daily lives.
What are the main objectives? What are the main values?
Yanapana originates from values of love and solidarity with the purpose of providing the foundational nourishment for the body and mind of children. Its main values are solidarity, honesty, cooperation, responsibility and service. Its mission is to tackle the malnutrition problem within vulnerable groups of Ecuador through education, solidarity, and international cooperation; so that every person gets the opportunity to nurture their body, mind and spirit.
The main objective of this initiative is to combat malnutrition in vulnerable groups living in poverty. Yanapana’s target group are families with children under the age of five, as well as families with pregnant women or in lactation period. However, their work is not limited to these groups. The organization delivers food baskets to the beneficiary families and works closely with them to empower their abilities and improve their living conditions and feeding habits in a sustainable and self-sustaining way.
The organization provides the necessary tools and resources for the urban gardens to be built, including educating the population with workshops and specialised training in urban agriculture. To make this possible, the initiative is planning to make alliances with organizations like Agrupar- Conquito andthe Guardianes de las Semillas.
Once the urban orchards are built, families will be taught about healthy nutrition habits based on nutritional plans that will include the orchards’ products. This movement also aspires to involve children and adolescents in the urban orchards activities, with the purpose of letting them explore agriculture as in a farm school. Finally, the long term purpose is to generate micro-enterprises (owned and managed by the families) from the harvested products.
What is the timeline? Are there already visible effects?
Yanapana was born on the 26th of July 2020. This grassroots movement was created in the context of the COVID-19 pandemic. After one year and a month of operation, it has achieved important steps towards its final objective. In this period of time, alliances were established with the organization De Base and the civil group Love is Giving. During this time, food baskets have been delivered to the most vulnerable families.
Together with the movement De Base, Yanapana is working on the first communitary orchard in La Dolores neighborhood. The first sowing was the 10th of October 2021. In the long term, Yanapana is looking to construct a second urban orchard in Cumbres del Sur neighborhood. In addition, in one or two years, Yanapana aspires to develop micro-enterprises owned by the beneficiary families.
Who are the actors involved? What is their background?
The founders have just graduated from university in the midst of the pandemic. Amid all the chaos, they saw an opportunity to use the resources everyone had available as recent graduates to create positive change in their community.Then, as a group, they came up with this project.
Which limits (institutional, physical, social, etc.) does it encounter?
The movement’s principal limits have been economical. Because this grassroot movement began almost one year ago, it has been really difficult for their founders to obtain the necessary monetary funds for the construction of urban gardens. At the beginning, it was also difficult to capture visibility, that is, to be known by other movements or organizations with more experience and extensive contact networks in the city and the country. Yanapana has not yet achieved such visibility. However, it seeks to achieve greater recognition and therefore more opportunities to expand the project’s cause.
Are any shortcomings or critical points visible? What other problematic issues can arise from its implementation?
One of the main shortcomings faced by the initiative is the dependence it has on donations and alliances for the implementation of the initiative. This is a bit problematic since it does not have yet the capacity to self-finance its work, risking to lose part of their income in the process, and thus altering the continuation of the orchards project. Furthermore, another shortcoming is the fact that it is highly difficult to produce a permanent impact on people’s behaviour, which means that the work with beneficiaries should be comprehensive enough to inspire them in a new lifestyle.
How would it be potentially replicable in other settings?
Quito is a city with a great number of precarious neighborhoods situated in the peripheries. There are similar neighborhoods to La Dolores and Cumbres del Sur in the south and north of Quito that have enough space to manage the construction of urban orchards. Even next to La Dolores, there is another neighborhood with similar conditions, the 9 de Diciembre neighborhood. Therefore, the possibility to replicate this initiative is achievable.
Is this initiative conducive to broader changes (law, institutional arrangements, long-term sustainability or community preparedness, etc.)? If yes, which?
This initiative seeks to lead to broader changes. The project aspires to produce long term sustainability through the work made in close relationship with beneficiaries. This close relationship permits to provide the beneficiaries with the necessary tools for acquiring more sustainable feeding habits, less consumer practices and a greater desire to live in community. In general, the initiative plans to prepare the community to live in a more sustainable and self-sustaining way, in harmony with people and nature.
From left; Yanapana team working in La Dolores and Cumbres del Sur neighbourhoods, land where urban gardens are built in La Dolores, Yanapana beneficiaries . Images by Yanapana Project Foundation
Google. s.f. Google Maps location of La Dolores and Cumbres del Sur neighborhoods. Retrieved October 15, 2021 from https://goo.gl/maps/GksmPqVEZegGz3RYA
Where has this grassroots initiative been implemented? Who are the promoters? Who are the beneficiaries?
The organization arises as a personal initiative in the San José de Ayora parish, Cayambe canton, Pichincha province, Ecuador. Vida y Semilla works closely with people from Quito, the country’s capital, and different parishes within Pichincha. Its founder is Isabel Sánchez, and her family is her support and inspiration in this endeavor that currently includes the participation of 12 people (Sánchez, interview, 2021).
Map 1. Vida y Semilla location, Kyra Torres
The association has several undertakings, including training and provisioning to produce and consume food in a local, healthy and responsible way (Quito Informa 2017). Relevant work has been carried out in the recovery of traditional knowledge and the training of seed guardians. Urban and rural populations in the province have significantly been influenced. They have gained access to diverse organic seeds, including edible, medicinal and ornamental plants, and knowledge of their cultivation, harvesting, and consumption.
How does this initiative engage with climate? Does it tackle mitigation, adaptation, both or other dimensions of climate change?
Food increasingly travels greater distances from its origin to the consumer. Agroindustrial production processes, processing cycles, packaging, upkeep, distribution costs, and the waste generated require large amounts of energy that come primarily from fossil fuels (Mediavilla 2013, Crippa et al. 2021).
As Mediavilla points out, “the case of food is paradigmatic since it is estimated that it travels an average of 4,000 kilometers before reaching our table, when a large part of it can be produced nearby”[Translated from Spanish] (2013, 206). Thus, a third of global energy consumption and consequent carbon emissions are caused by the current agribusiness model that has shown to have lower energy efficiency per calorie produced when compared to the previous century (Mediavilla 2013).
Human influence on the recent alterations of the climate system is unequivocal, and greenhouse gases have been recognized as part of the main anthropic factors of climate change at a global level (IPCC 2021). The agri-food industry has become one of the biggest polluters, with solid contributions to the emission of greenhouse gases.
In 2015, GHG emissions (carbon dioxide, methane, nitrous oxide, fluorinated gases, amongst others) from the agri-food system represented 34% of total global emissions (Crippa et al., 2021). As Crippa and his colleagues note, “the largest contribution came from agriculture and land use/land-use change activities (71%), with the remaining were from supply chain activities: retail, transport, consumption, fuel production, waste management, industrial processes and packaging” (2021, sn).
Climate change, in addition to the increase in global temperature, represents a series of risks for food production, such as the intensification of extreme climatic events, droughts, frosts, heat waves, floods-, alteration of rainfall cycles, increase in sea level, loss of glaciers, impact on freshwater sources, amongst others (IPCC 2015, 2021).
The production and quality of food, livelihoods, and public health in Latin America are especially vulnerable to the impacts of climate change (IPCC 2014). Similarly, the global south countries are increasingly exporting better quality calories at low cost and importing expensive poorer calories, which have hurt the diet quality of the most vulnerable Ecuadorian households (Falconí 2002) and have influenced the persistence of distributive conflicts and inequity.
The organization encourages sustainable food production, promoting local, ecological, circular, and healthy production and consumption through the education and distribution of organic seeds. This, if replicated on a larger scale, would increase the energy efficiency of the agricultural output and reduce GHG emissions resulting from the agri-food system production chain.
It is also relevant that the recovery of native plant seeds has a more efficient production, and also protects the diversity of Andean plant species and favors wild pollinator’s reproduction. Since the species are adapted to local climates and realities, less energy is invested in their production, and the consumption of resources, such as water, fertilizers, and pesticides, is reduced.
What are the main objectives? What are the fundamental values?
Isabel (personal comments, 2021) states that Vida y Semilla has the following aims:
-Rescue native seeds together with ancestral knowledge and agricultural practices that entail their management and reproduction;
-Educate people and groups about circular economies, 0 km production, food sovereignty, nutrition, among other related topics;
-Work with children, understanding their potential and the need to adapt to the potential challenges of the future ecological and climatic crises that lie ahead;
-Motivate people to produce their own food and consume locally, efficiently and responsibly.
What is the timeline? Are there any visible effects already?
In 2008 Vida y Semilla was born commercially. In 2010 the initiative joined the Red de Guardianes de Semillas (Seed Guardians Network), a group of organizations that aim to protect agrobiodiversity and promote regenerative life systems in Ecuador, emphasizing the social and educational part of food production. In 2017 Isabel was the winner of the “Successful Entrepreneurship” Program promoted by ConQuito (Quito Informa 2017). With this, the association expanded to include 12 people who seek, in addition to the production of seeds, to educate and train new guardians.
Currently, the association continues to work with more than a hundred native species of organic seeds for food production, ecosystem recovery and reforestation, diffusion of plant species for pollinators, production of seeds for sprouts, citizen education and training processes, amongst other actions that has become their alternative of life and economic sustenance. Additionally, it should be remarked that they protect 80 types of cultivated native seeds (Sánchez, interview, 2021).
What advocates are involved? What is their background?
The key stakeholder in this initiative is Isabel Sánchez, who, as a child, helped her grandmother, Isabel Calderón, in the collection, classification, and handling of seeds for agriculture. Her grandmother instilled this interest and transmitted the traditional knowledge orally, as a part of everyday life, to her family.
Later, the organization’s founder studied biology and continued to work in seed production, establishing a dialogue between ancestral and formal-academic knowledge. Her family members participate in the initiative, with exceptional support from her husband, Ricardo Cabezas, and her cousin, Natalia Lascano.
The work has slowly spread and gained the recognition of entities such as the Municipality of the Metropolitan District of Quito and ConQuito. Due to the restrictions placed under the COVID 19 Pandemic, many people in the city of Quito and surrounding valleys realized the importance of local food production, which has driven the work of the last year and has expanded its influence in urban areas (Sánchez, interview, 2021).
What limiting factors (institutional, physical, social, etc.) does it encounter? ∙ Are any shortcomings or critical points highlighted? What other problematic issues can arise from its implementation?
Isabel would say that the toughest challenge is to compete in the market with hybrid and transgenic seeds, whose production costs are lower, in a socioeconomic reality where the price can make local and responsible projects challenging to access for the most vulnerable communities.
The reduced number of opportunities for the commercialization and exchange of this type of products and little space for the socialization of these initiatives, which bring producers and consumers closer together, is also precise.
Finally, there is evidence of a lack of education and recognition that prevents more significant support and dissemination of the principles that move Vida y Semilla.
How could it conceivably be reproduced in other settings?
The initiative can be replicated at different scales and geographic spaces. It is considered of particular relevance in those places where there is traditional agricultural knowledge that must be recovered and transmitted to future generations. Similarly, it could be replicated in those places where the cultivation of native species is being lost due to the use of GM seeds.
Education is a fundamental pillar for the construction and dissemination of alternative models of local production and consumption by being more energy-efficient, which in turn reduces pollution throughout the production chain.
Another way to replicate the proposal is through the creation of networks, not only at the local level but also regionally and even globally, where experiences and knowledge can be shared, actions made visible, external funds can be obtained to potentiate ventures and thus counter the agroindustrial model that is outcompeting small producers.
Is this initiative conducive to broader changes (law, institutional arrangements, long-term sustainability or community preparedness, etc.)? If yes, which?
By achieving a greater scale and dissemination, this initiative proposes giving rise to a more sustainable food production and consumption model. In countries like Ecuador, which, due to their biophysical characteristics, allow a rich and varied local production, the risk posed by climate change for food sovereignty and security could be mitigated, improving nutrition and quality of diet.
The consumption of local products and even the organization and mobilization in favor of urban cultivation would also help reduce GHG emissions associated with the very high levels of energy consumption required by industrial food production and the great distances they travel to consumer tables.
Vida y Semilla Logo, Isabel Sánchez and her husband, Ricardo Cabezas, and native maize varieties, images by Isabel Sánchez
References
Crippa, Monica, Efisio Solazzo, Diego Guizzardi, Fabio Monforti, Francesco Tubiello, Adrian Leip. 2021. “Food systems are responsible for a third of global anthropogenic GHG emissions.” Nature Food 2: 1-12. Doi: 10.1038/s43016-021-00225-9.
Falconí, Fander. 2002. Economía y Desarrollo Sostenible ¿Matrimonio feliz o divorcio anunciado? El caso de Ecuador. Quito: FLACSO Ecuador.
IPCC, Grupo Intergubernamental de Expertos sobre el Cambio Climático. 2014. El Quinto Reporte de Evaluación del IPCC ¿Qué implica para Latinoamérica? Resumen Ejecutivo. Alianza Clima y Desarrollo.
IPCC, Grupo Intergubernamental de Expertos sobre el Cambio Climático. 2021. Climate Change 2021: The Physical Science Basis. Contribution of Working Group I to the Sixth Assessment Report of the Intergovernmental Panel on Climate Change. Cambridge: Cambridge University Press. https://www.ipcc.ch/report/ar6/wg1/downloads/report/IPCC_AR6_WGI_Full_Report.pdf
Mediavilla, Margarita. 2013. “¿Cómo ha de producirse la transición a un modelo energético sostenible?”. Documentación social 167: 191-211.
Natura Insurrecta (NI) is a self-managed ecological organization located in Quito. It belongs to Bloque Proletario, which is a Popular Front Movement that brings together various organizations of workers, peasants, students, women, artists, popular neighborhoods, and aims to develop a new revolutionary current in Ecuador. NI was formed in 2016 to face social and environmental issues from a materialistic position through ecological, social, and economic analysis. Given the strong impact generated by the COVID-19 pandemic, in 2020 they built three urban community orchards in the peri-urban area of Quito, at Zabala-Calderón, the Commune of Sorialoma in Guangopolo, and San Francisco de Miravalle (Figure 1). In cooperation with local communities, they have opened spaces to work the land with two objectives:
To support food sovereignty at popular areas from Quito, through the production of a variety of agricultural products and preparation of “community pots” in the following neighborhoods: Guamaní, La Lucha de Los Pobres, Zabala, Carapungo, and Comité del Pueblo.
To promote community orchards as spaces for political training and collective learning.
NI works together with other organizations from Bloque Proletario such as Luna Roja, which defends women’s rights; ASOTRAB, which organizes non-regulated street vendors and sexual workers; and La Pobla, which works at neighborhoods and helps with the coordination of “community pots” at marginalized areas from Quito. The “community pots” is an initiative that consists of the collective preparation of food to face hunger in popular areas of Quito (Figure 2).
Urban farming activities play a mitigation role in climate change since they are green spaces in cities that act as carbon sinks.In addition, NI’s urban community orchards are managed in an agroecological manner, promoting sustainable agriculture that supports changes in food consumption patterns and enables the reduction of food transportation and storage, allowing a decrease in the use of fossil fuels. Composting practices are also developed, contributing to better management of organic waste.
Community orchards are also adaptation practices to climate change because they improve resilience by reducing the exposure and vulnerability to the lack of food, faced by people living in poor neighborhoods. Besides, through collective action to produce food, the community develops self-sufficiency and control over agricultural systems, allowing localized appropriation of production spaces, but also practices linked to caring for the environment at the local level, health care; all this outside of transnational companies or public policies as bodies that organize food production and consumption.
NI’s main principles are self-management, collective action, class independence, and free transfer of knowledge. They consider that nature problems are exacerbated by capitalism, thus to protect nature and the environment it is necessary to organize and come together between different oppressed sectors. NI acts from a radically popular view; their causes include the women’s rights movement, the fight against power and oppression, and the importance to develop a project free of institutions such as political parties and NGOs. Its purpose is to develop new paths of organizing to reach social and environmental justice. Community orchards are a means and not an end, to promote agency, political activation, understanding of reality, and raising awareness.
The processes developed at the orchards show that the changes and repairs to reduce the precariousness of life in the cities, and the destruction of nature, must take place at a collective level, not at an individual one.
Since its formation in 2016, it has carried out several initiatives such as annual political training schools, study circles, forums in universities, discussions, among others. The creation of urban orchards is a project framed in the work in neighborhoods that took shape in 2020, in the context of the global pandemic. In one year of operation, they have managed to harvest radishes, squash, tomatoes, corn, and more products that have been used in the cooking of “community pots”, aimed mainly at street vendors and other vulnerable populations. Moreover, at the Sorialoma Commune gardens, art workshops have been held with neighborhood children, guitar classes, painting, and welding (Figure 3). Between August and September 2021, an Ecological Political School was held on problems of nature and society. In the future, it is proposed to continue with work in neighborhoods and create programs to promote food sovereignty and improve the nutrition of the inhabitants of popular neighborhoods in Quito.
The actors involved in the organization are diverse, including students, workers, artists, researchers, teachers, and residents of the neighborhoods. In short, they are activists and an organized community that seek to combine their knowledge, between traditional and technical, to work the land in the orchards and generate necessary political reflections in these times. In Ecuador, national unemployment reached 13.3% of the Economically Active Population between May and June 2020, compared with 3.8% in December of 2019 (INEC 2020). The situation gets even worse for people living at the urban peripheries (Vega Solis & Bermúdez 2019). The orchards and “community pots” are a concrete response to face this difficult reality.
The two main limitations for the development of NI’s projects are funding and the levels of participation. Being a self-managed activity, the construction of community orchards has been sustained by volunteers’ work, such as minga[1], and by campaigns for the donation of tools and supplies done in social networks. Another way to collect funds is by preparing and selling food, and also offering paid workshops, for example, a Geographic Information Systems course was recently held. The orchards require constant work and unfortunately, participation is still sporadic. Of the 33 people registered as volunteers in the orchards, approximately half attend every weekend to work.
The activity is replicable, the orchards have expanded to three different areas of the city, and the work of the popular pots has spread among 10 peripheral neighborhoods in the north and south of Quito. As there are several vulnerable peri-urban areas in the city, work can continue to grow. However, to achieve this goal it is necessary to convene a greater number of participants committed to working on the land and promoting social transformation.
Natura Insurrecta has built community gardens from an environmental and social conscience, seeing them as a means for social transformation. As established by the founder of the organization:
(…) What we want to promote with the popular pots is to meet the needs of the people (…) But that is not the only purpose, we want to demonstrate to the people who are in the neighborhood, in the field, that by organizing ourselves collectively we can help each other” (Carlos, interview, 2021).
The urban community orchards developed by Natura Insurrecta in Quito are a demonstration that it is possible to generate broader changes at an urban scale regarding climate action and social justice. The sum of political action with collective work based on reciprocity practices becomes an organizational mechanism that improves people’s quality of life and support in the fight for the right to the city.
References
INEC – Instituto Nacional de Estadísticas y Censos. 2020. “Encuesta Nacional de Empleo, Desempleo y Subempleo (ENEMDU)” Indicadores laborales mayo-junio 2020, 1-49.
Testori, G., & d’Auria, V. 2018. Autonomía and Cultural Co-Design. Exploring the Andean minga practice as a basis for enabling design processes. Strategic Design Research Journal, 11(2): 92-102. May-August. doi: 10.4013/sdrj.2018.112.05.
Vega Solis, C., & Bermúdez Lenis, H. F. 2019. Informalidad, emprendimiento y empoderamiento femenino. Economía popular y paradojas de la venta directa en el sur de Quito (Ecuador). Revista De Antropología Social, 28(2), 345-370. https://doi.org/10.5209/raso.65618.
For this entry, an in-depth interview was conducted with the founder of Natura Insurrecta, Carlos Realpe. Also, participatory action research was carried out in the different gardens created by NI.
Facebook La Pobla: https://www.facebook.com/lapoblaresiste
[1] It is a communal work practice from the Andean Region that is traditionally used for agricultural purposes between indigenous peoples. It has also spread among other social groups as a form of social, economic, and political organization. The minga is one of many systems of community work and reciprocity where people do not expect anything in return apart from collective benefit (Testori & d’Auria 2018).
Fund for the Protection of Water (FONAG)
Grace López Realpe, Facultad Latinoamericana de Ciencias Sociales (FLACSO)
“We conserve and recover the water sources of the Metropolitan District of Quito”
The Fund for the Protection of Water (FONAG) is “an alliance of people, institutions, and communities committed to the conservation and restoration of the water sources of the Metropolitan District of Quito (DMQ)” (FONAG 2019). It was created in 2000 through a Constitution Agreement between the Empresa Pública Municipal de Agua Potable (EPMAPS, the Municipal Sewer and Potable Water Company of Quito) and The Nature Conservancy (TNC), as a private commercial trust with a useful life of 80 years and which is regulated by Ecuador’s Securities Market Law (FLACSO-PNUMA 2011).
FONAG’s mission is to protect the watersheds that supply water to the DMQ, working together with local stakeholders. In order to achieve its objective, it executes programs and projects of conservation, ecological restoration, and environmental education through a financial mechanism. In summary, the fund seeks to create “a new culture of water and integrated management of water resources” (FONAG, 2019). Other constituents of the trust, which subsequently joined, are Empresa Eléctrica Quito (EEQ, Electric Company), Cervecería Nacional (CN, National Brewery), Tesalia Springs CBC, and Consorcio de Capacitación en el Manejo de Los Recursos Naturales Renovables (CAMAREN, Renewable Natural Resources Management Training Consortium), which is part of the constituents of FONAG since 2010, because the Swiss Cooperation (COSUDE), a partner since 2005, transferred its contributions to the Consortium (FONAG 2019) (Figure 1).
The trust works as an endowment fund which gets contributions from citizens through their payments to public companies and contributions from public and private institutions (FLACSO-PNUMA 2011). Currently, the contribution represents 2% of the fixed amount from sales of potable water and sewerage of the EPMAPS. This was established through Ordinance 213 (Concejo Metropolitano de Quito 2007). The remaining equity of the trust corresponds to annual fixed amounts paid by the other constituents. The equity returns are used for investment in projects for the conservation, restoration, and maintenance of the water basins from which the DMQ is supplied (FLACSO-PNUMA 2011). FONAG’s actions are located in the provinces of Pichincha and Napo, in nine areas: Pisque, Papallacta, Antisana, Pita, San Pedro, Pichincha – Atacazo, Mindo, Nororiente (Northeast), and Noroccidente (Northwest) (Figure 2).
Figure 2: Map of FONAG’s action areas. Source: fonag.org.ec 2021
FONAG divides its activities into four programs: Water Management, Vegetation Cover Recovery, Sustainable Water Conservation Areas, and Environmental Education (FONAG 2019). Concerning climate change, its initiatives are mainly related to the adaptive management of water, through the protection of conservation areas that allow the “reduction of risk in the face of climate change through the integrated management of water resources and promoting nature-based solutions when appropriate” (PACQ 2020). FONAG’s main scope of action is that of Water Source Areas (WSAs), where awareness-raising and education strategies are carried out for key actors; generation of technical, environmental, and social information; restoration of vegetation and soil cover; and conservation of wetlands, páramo, forests, and scrublands (Coronel 2019). Regarding mitigation, there is an important job made by the Vegetation Cover Recovery Program and Sustainable Water Conservation Areas, that allow the protection of relevant ecosystems for carbon capture and storage (wetlands, páramo, and forests).
FONAG’s vision is “to be recognized by Quito inhabitants and internationally as a benchmark in the conservation of water source ecosystems” (FONAG 2019) through the development of projects with a technical, social equity, and sustainability approach. These projects and programs are executed with the creation of alliances based on trust, will, and commitment, for which sustainability agreements are reached with communities and private actors, formalized, and put into practice through comprehensive action plans that include conservation and sustainability commitments.
Some of the private companies involved are the National Brewery (CN) and Tesalia CBC, with whom awareness campaigns are carried out on the origin of water as they are large users of it. Environmental education campaigns are conducted with teachers from schools located in areas of water interest that link art and education (Figure 3), involving professional artists (theater, music, puppets, etc.). In the field of environmental communication, awareness-raising tours are carried out with key actors (for example, boys and girls in the fifth year of basic education, the media, authorities, constituents of the fund, among others). Likewise, FONAG led the formation of the Environmental Education Network (REA Quito) in 2013, “a proactive network that seeks to promote and articulate environmental education in the Metropolitan District of Quito” (FONAG 2019).
In its 21 years of operation, FONAG has registered several important achievements such as: establishing a body of 23 páramo guardians that manage 19,870 acres of “own” lands bought by EPMAPS or FONAG itself; signing of 18 conservation agreements with private and community owners for 6,593 acres; restoration of 15,374.51 acres of degraded and historically overgrazed páramo; establishment of 4 monitoring sites that generate relevant information for decision-making; 46,725 participants in education and awareness-raising processes on the importance of water source ecosystems; establishment of the Agua y Páramo Scientific Station that links researchers with decision-makers and monitoring the impact of their interventions that have generated an average annual yield of 7.5% (Coronel 2019, FONAG 2019).
FONAG is led by a Technical Secretary and has a working team of 21 technicians, 23 páramo guardians, 7 educators, 3 communicators, 3 operational/logistics, and 6 administrative. Team members come from various professional areas such as hydrology, biology, ecology, geography, sociology, finance, education, and more. The páramo guardians are the core team in the surveillance and monitoring of water sources because they sustain the community work since they are women and men natives of the communities and nearby towns of these ecosystems who are connected with their environment and work directly with FONAG.
Figure 3: Theatrical performance by a girl from Oyacachi – Environmental Education Program Source: FONAG.org.ec 2019
The trust structure provides FONAG with two vital features to be successful: financial resources and time (Coronel 2019). One of the challenges is to keep building synergies with its constituents and strategic allies in order to articulate efforts around water. Another critical point regarding water sources in Quito is the high consumption of drinking water, mainly in the urban areas, while the rural areas are scarce. According to EPMAPS (2015), a family from Quito uses an average of 24 thousand liters of drinking water monthly which represents an endowment of 200 liters by a person daily, approximately. And although this does not represent FONAG’s scope of action but EPMAPS’ one, it is necessary to work in a coordinated manner in awareness programs to promote co-responsibility between citizens.
Another challenge is to improve pedagogical planning and the evaluation system to transcend traditional behaviorist education and change perspectives to a constructivist environmental education according to Fernanda Olmedo (FONAG’s Environmental Education Coordinator). She also mentioned that it is necessary to strengthen the gender and ethnic approach in FONAG’s programs. Additionally, work is being done to expand the work to other water supply areas for the city, such as the Chocó Andino, where FONAG does not have a major impact at the moment.
The trust model lets FONAG have permanent income that has helped to maintain programs within the years, bringing good results. This is a model that could serve as a reference to expanding in other latitudes. As a remarkable fact, FONAG got to declare the Reserve Ponce-Paluguillo as the first Water Protection Area (APH) for the country, and South America, in 2018. This was feasible due to the joint work between FONAG, Secretaría Nacional del Agua (SENAGUA, National Water Secretariat), the contribution of the private landowner, Camilo Ponce Gangotena, and the users from Junta Administradora de Agua Potable San José del Tablón (Potable Water Administration Community Board), Junta de Riego de San José del Tablón (Irrigation Community Board) and Asociación de Pequeños Productores y Comercializadores de Hortalizas y Animales Menores el Tablón (Association from Small Vegetable Producers and Small Animals Vendors) (Ministerio del Ambiente 2018). Located in the way Pifo-Papallacta, this reserve comprises 4,260.63 acres and it is an important area for water catchment for Quito as well as a refuge for animals such as the spectacled bear, the Andean tapir, the condor, among others (Diario La Hora 2018). In this area, an Interpretation Center was built where environmental education activities are performed for diverse stakeholders.
FONAG has managed to work in a coordinated manner with the National Parks and Protected Areas (PANE), such as the Ilinizas, the Cotopaxi, the Antisana, and the Cayambe-Coca. It also manages the Water Conservation Areas: Antisana (Figure 4), Atacazo, and Alto Pita which are important in the provision of water for Quito. Ultimately, FONAG plays a key role to maintain a sustainable water cycle and water security in Quito since it has developed the power to convene different stakeholders around a common goal through long-term planning.
Figure 4: Vegetation monitoring at Antisana’s Water Conservation Area (ACH) Source: FONAG.org.ec 2019
References
Concejo Metropolitano de Quito. 2007. Ordenanza Municipal Nº 213: Ordenanza Sustitutiva del Título V “Del Medio Ambiente” Protección de las Cuencas Hidrográficas que abastecen al Municipio del Distrito Metropolitano de Quito.
Coronel, Lorena (FONAG). 2019. Los Caminos Del Agua – FONAG: Trabajos y Aprendizajes.
Diario La Hora. «Ponce-Paluguillo, primera reserva hídrica ecuatoriana.». 03 de diciembre de 2018. https://lahora.com.ec/noticia/1102205316/ponce-paluguillo-primera-reserva-hidrica-ecuatoriana (último acceso: 30 de julio de 2021).
EPMAPS – Empresa Pública Metropolitana de Agua Potable y Saneamiento del Distrito Metropolitano de Quito. 2015. Memoria de Sostenibilidad.
FLACSO-PNUMA. 2011. Perspectivas Del Ambiente y Cambio Climático En El Medio Urbano Quito: ECCO DMQ. Programa de Las Naciones Unidas Para El Medio Ambiente PNUMA. www.flacso.org.ec
FONAG. Fondo para la Protección del Agua, Conócenos, Qué hacemos. 2019. http://www.fonag.org.ec/web/conocenos-2/ (último acceso: 15 de julio de 2021).
FONAG. Fondo para la Protección del Agua, Programas, Educación Ambiental. 2019. http://www.fonag.org.ec/web/programas/educacion-ambiental/ (último acceso: 20 de julio de 2021).
Ministerio del Ambiente. Ponce-Paluguillo es declarada la primer Área de Protección Hídrica del Ecuador y de la región. 03 de diciembre de 2018. https://www.ambiente.gob.ec/ponce-paluguillo-es-declarada-la-primer-area-de-proteccion-hidrica-del-ecuador-y-de-la-region/ (último acceso: 25 de julio de 2021).
Secretaría de Ambiente del Distrito Metropolitano de Quito y C40. 2020. Plan de Acción de Cambio Climático de Quito 2020. Primera edición. Quito, Ecuador: Municipio del Distrito Metropolitano de Quito.
For this entry, an in-depth interview was conducted with the Coordinator of the Environmental Education Program of FONAG, Fernanda Olmedo. Also, documentary research was done. Finally, information was collected from FONAG’s webpage: http://www.fonag.org.ec/web/
We use cookies to ensure that we give you the best experience on our website. If you continue to use this site we will assume that you are happy with it.OkPrivacy policy