Nkwi Flores, Jheelum Sarkar, and Isabela Barriga
Some highlights from the interview:
1. Mainstream circular economy models often exclude Indigenous participation, leading to a disconnect. These solutions risk failure and the continuous amorphous of neo-colonialism without honoring Indigenous intellectual property and crediting Indigenous frameworks to economic theories.
2. Circularity is about regeneration and reciprocity—an interdependence between humans and nature that prioritizes balance and care over accumulation. Indigenous economy theories already embody these principles through systems of subsistence livelihoods, nature kapital (capital), crop sharing, biodata (seed banks and biodiversity), inquiry protocols, subverting conventions, and collective governance.
Note: Indigenous Kriolized Orthomosaic Linguistics is applied throughout the article.
Reclaiming Identity and Unity
Nkwi Flores, an Andean/Runa cultural lawyer, researcher, and biokulture tech designer, carries a name that reflects both his Indigenous heritage and the legacy of colonialism in the Americas. Colonial systems replaced ancestral names with Christian ones, which erased Indigenous identities. Yet, Flores views his name as a symbol of resistance and resilience. This bridges past injustices with ongoing efforts to reclaim the culture and identity. He identifies himself as a citizen of the interconnected lands of Apya Yala and Turtle Island, which sheds light on their shared histories and ecological ties. Flore’s family was displaced by colonial hacienda systems which forced them into cycles of poverty as sharecroppers. This loss disrupted traditional ways of life and degraded ecosystems and knowledge systems. For Flores, the fight for Indigenous sovereignty is global. It requires restoring nationhood and addressing colonial systems that fractured communities and imposed false boundaries.
Circularity and Reciprocity: Indigenous Approaches for Sustainable Development
Nkwi Flores stresses that circularity is far from a new concept. It is deeply embedded in indigenous worldviews which include epistemology, axiology, ontology and agnotology. Axiology involves the rights to soil and water which emphasizes collective ecological responsibility. Agnotology refers to the loss of Indigenous knowledge due to ecosystem degradation. This causes Indigenous People to unknowingly contribute intellectual property to contemporary circular economies.
For Indigenous communities, the principles of circularity and reciprocity are not abstract concepts but lived realities."
Nkwi Flores, Jheelum Sarkar, and Isabela Barriga
Circularity is built on relationships with the land, water, and all living beings. According to Flores, reciprocity is a relational science that ensures the balance between humans and nature, where well-being is interwoven with the well-being of the environment. This forms a "relational economy" that focuses on care, regeneration, and shared responsibility.
These principles have been integral to Indigenous economies for centuries—long before Western terms like "circular economy" and "sustainable development" emerged in mainstream discourse. Reciprocity, for Indigenous peoples, goes beyond human interactions; it extends to animals, plants, and all living beings. This is in stark contrast to Western economic models that prioritize accumulation and individual wealth. In Indigenous systems, reciprocity means giving back to nature as much as is taken, ensuring that the relationship remains balanced and regenerative over time.
Flores illustrates this with examples from Indigenous nations, where knowledge exchange, crop sharing, seed banks, and regenerative practices are central to the economy. These practices are not driven by profit but by the long-term viability of ecosystems. Indigenous economies prioritize sufficiency—not profit—ensuring that resources regenerate for future generations. People take only what they need, leaving enough for others and for the future.
Circularity in Indigenous Governance Systems
Indigenous governance systems are inherently cooperative and designed to maintain ecological balance and social harmony. Circularity in these systems is not just about resource management; it is also about fostering social cohesion and mutual support. These systems are guided by relational wisdom, which emphasizes regeneration through practices such as regenerative agriculture, wildlife management, and territorial stewardship.
Agroforestry, for example, restores soil health by integrating trees into agricultural systems, while traditional hunting and fishing practices are governed by strict rules to prevent overharvesting. These practices not only benefit the environment but also strengthen the social fabric of Indigenous communities.
However, these practices are increasingly under threat from Western economic pressures, colonial legacies, and globalization. Flores points out that development projects often come at the cost of ecological disruption, leading to displacement and loss of control over Indigenous territories. This undermines the sustainable balance that Indigenous communities have maintained for generations.
Critique of “Survival of the Fittest”
One of the most compelling aspects of Flores's perspective is his critique of Darwin’s "survival of the fittest" theory, which has been used to justify competitive, individualistic models of human interaction in Western economics. Flores argues that this view misrepresents how natural and social systems function. Instead of focusing on competition, Flores emphasizes collective adaptability and cooperation as the foundation for survival and resilience.
In Indigenous systems, survival is not about individual success or infinite growth. It is about fostering mutual support, shared responsibility, and a deep sense of interconnectedness with the land."
Nkwi Flores, Jheelum Sarkar, and Isabela Barriga
The focus is on collective care and resilience—ensuring that future generations inherit a world that is balanced and sustainable.
Indigenous Solutions for Sustainable Development
Flores advocates for a “biokulture semipermeable membrane” approach to knowledge exchange. This concept proposes that Indigenous and contemporary sustainability systems can complement each other, creating a truly holistic approach to sustainability. Many contemporary circular economy models fail to incorporate Indigenous wisdom, which is crucial for achieving sustainability in a way that respects both people and the planet.
Indigenous governance systems, rooted in reciprocity and care, offer valuable insights for creating ecologically resilient and socially equitable economic models. Flores emphasizes the importance of co-designing global economic frameworks that include Indigenous knowledge systems. This would create systems that are not only ecologically sustainable but also socially just, ensuring that all communities benefit equally from the resources the Earth provides.
As Flores aptly states: “It’s not just about taking steps forward; it’s about walking in balance, ensuring that every step honors the land, the people, and the generations yet to come.”
*This document explores the regenerative capacity of Indigenous languages through Kriolized Orthomosaic Linguistics, emphasizing its relevance as a regional and cultural response to colonial linguistic erasures. The “k” usage is central to the discussion, a deliberate orthographic shift symbolizing decolonial assertion and differentiation from colonial scripts. For example, in Andean Kichwa and Australian Kriol, the “k” underscores relational and contextual semantics tied to oral/aural/symbolic traditions, signaling meaning and community identity shifts. These frameworks align with practices like PachaMama (Andean biocultural reciprocity) and Liyan (Australian kinship law), fostering a pluriversity linguistic model. All knowledge representations adhere to FPIC (Free, Prior, and Informed Consent) standards.