Jiwasa in an Inclusive Democratic State Science with evidence, decolonial politics and ancestral seeds to escape the “local optima” of colonialism
Jiwasa in an Inclusive Democratic State
Science with evidence, decolonial politics and ancestral seeds to escape the “local optima” of colonialism
First-Person Consciousness — Brain Bee
“I was born ‘I’, but my brain has always been JIWASA.”
When I was still just an egg cell, there was no “individual” and no “private property”.
There was a biological we:
cells talking through chemical signals,
tissues negotiating energy,
the whole body deciding, second by second,
who needs more blood, who needs rest, who needs repair.
My Damasian Mind started there:
interoception + proprioception teaching me that to live is to belong.
Long before I learned the word “I”,
my nervous system already worked as human quorum sensing:
I only existed because a set of others — cells, organs, people — were sustaining me.
Later, language arrived with a pre-packaged grammar:
“I” separated from “other”,
“merit” separated from territory,
“rational individual” separated from body and Earth.
It was the grammar of cognitive colonialism:
a way of organising mind so that it fits the European model
of human, State, economy and spirituality.
Today, when I meet the term JIWASA — that Aymara pronoun which is not the European “we” but a living collective — I recognise something my body always knew:
The “I” is always plural.
And a truly democratic and inclusive State
must be built in the grammar of this plural.
This is where JIWASA meets our concepts
and the urgency of a Decolonial Politics based on science with evidence
and on the recovery of ancestral Amerindian technologies.
1. JIWASA: the pronoun of belonging that neuroscience confirms
When I talk about Human Quorum Sensing (QSH), I mean that:
the brain only develops fully in an environment of belonging;
our tensional selves are learned metabolisms of coexistence,
of imitation (Yãy hã mĩy), belief, cooperation, resistance;the Damasian Mind is always body-in-relation, never a brain in a glass case.
The term JIWASA turns this into grammar:
it is not “I + others”,
it is a way of speaking in which the I is already collective.
Our concepts speak directly to this:
Damasian Mind: consciousness as body–world flow, not as private software.
Zones 1–2–3: bodily metabolism (CO₂, SpO₂, muscular tension) modulating attention, faith, ideology and creativity.
Human Quorum Sensing (QSH): belonging as a condition for cognitive and political health.
Citizen Metabolism: money, time, attention and climate as parts of the same social organism.
JIWASA is the pronoun that synthesises all this:
it is not just a beautiful Indigenous word;
it is the everyday way of saying that there is no citizen without a collective body.
2. Decolonial Politics: science with evidence without the European filter
Decolonial politics is not rejecting science.
It is rejecting the bias of those who decided alone
what counts as science and who counts as human.
The science with evidence we defend:
accepts the Damasian Mind,
works with CO₂, SpO₂, plasticity, neural networks,
observes how social media hijacks attention and faith,
measures how inequality destroys body and brain.
But it also knows that:
concepts like Corpo Território (Body-Territory), Apus, Pei Utupe, Taá, Yãy hã mĩy
carry another kind of evidence —
evidence of millennial survival,
tested in “experiments” of 5, 10, 20 thousand years
of living with territory.
Decolonial politics, then, is:
doing science with evidence,
without the semantic cemetery that the European gaze created
around Amerindian spiritualities, economies and technologies;taking out of the “folklore” box what is, in practice,
high-resolution technology of coexistence in complex living systems.
And here JIWASA returns:
it forces us to abandon the European “abstract citizen”
and face the citizen-body, the citizen who is part of the territory they inhabit.
3. Ancestral Amerindian technologies as “State technologies”
When we speak of Umbu, Bribri, Amazonian peoples, Andean peoples, Maxakali, Yanomami, Guarani and many others,
we are not talking about “exotic cultures”.
We are talking about full operating systems:
ways of distributing surplus (Bribri prosperity),
ways of controlling power through humour, ridicule and festivity,
protocols for collective decision-making,
rituals to equalise interoceptive tension (fear, anger, guilt)
without prisons, asylums or engagement algorithms.
These are ancestral Amerindian technologies.
In our vocabulary:
Jiwasa as pronoun–political system,
DANA as neutral spirituality based on DNA intelligence,
Corpo Território / Body-Territory as the basic unit of analysis,
DREX Citizen as a metabolic update of sharing practices,
Zero Waste Brazil 2040 as reorganisation of the territory’s material metabolism,
Metabolic Constitutional Clauses as a way of writing into the Constitution
what is already written in the body.
Decolonial politics means taking these technologies
and placing them at the same level of seriousness
we give to an econometric equation.
4. Local optima in evolutionary computation: colonialism as a “bad solution that feels best”
In evolutionary computation, a local optimum is something like this:
you find a solution that is better than its neighbours,
the algorithm “settles” there,
but that solution is far worse than others on a larger landscape,
the system gets stuck because it only explores nearby variations,
and any small step away looks worse than staying put.
Colonialism works the same way:
it built an arrangement
that improves life for a few and creates a certain apparent stability,it created languages (law, economics, religion, media)
to justify that “local optimum” as if it were the best possible world,it convinced the exploited that any deep change
would mean “chaos”, “backwardness”, “ideology”.
We, as States and as citizens,
are stuck in this colonial local optimum:
formal democracy,
deregulated markets,
structural inequality,
growth that destroys biomes,
spiritual life trapped between fundamentalism and consumerism.
And why don’t we leave it?
Because our political and cognitive algorithms
keep exploring the same neighbourhood of solutions.
5. Ancestral seeds: new seeds to escape colonial blind spots
In evolutionary computation, one way to escape a local optimum is:
inject new seeds into the population,
change the search landscape,
allow bigger jumps,
incorporate real diversity into variation and selection.
Ancestral Amerindian seeds do exactly this:
they change how we measure prosperity (Bribri),
they change the grammar of the political subject (Jiwasa),
they change the concept of territory (Body-Territory, Apus),
they change the place of faith (DANA as DNA intelligence, not sect dogma),
they change the design of the State (JIWASA State, Metabolic Municipality, Metabolic Clauses).
With these seeds, our political, economic and legal algorithms
can jump into new regions of the landscape:
States that treat Drex Citizen as metabolic income,
Senates that act as Houses of Future Memory,
Supreme Courts that understand climate, waste and metabolic income
as part of the same set of fundamental rights,municipalities organised as complex living systems,
not as condos of private interests.
Without these seeds, we will repeat:
more formal regulation,
more palliative social programmes,
more speeches about “innovation”,
all of it running inside the same colonial local optimum.
6. JIWASA in an Inclusive Democratic State: the next step
A JIWASA Inclusive Democratic State is not just one that:
guarantees voting,
holds regular elections,
shares positions among parties.
It is a State that:
Recognises ancestry as a source of political technology,
not as folkloric decoration.Reorganises the economy as metabolism:
Drex Citizen, carbon credits, zero waste,
living work instead of precarity as the only horizon.Includes body and territory in the definition of citizenship:
Body-Territory as the base of rights,
not only ID numbers and tax codes.Uses science with evidence to unmask European biases:
measuring the impact of inequality, racism and colonialism
on brain, health and creativity,
and using those data to redesign laws and institutions.Gives institutional space to Future Memory:
a JIWASA Senate, metabolic clauses,
2040/2050 goals written into the Constitution,
not only into campaign speeches.
In Damasian Mind terms:
It is a State that takes citizenship out of Zone 3 (fear, hate, blind faith)
and opens space for a collective Zone 2:
fruition, metacognition, critical sense and shared creation.
7. Closing — From Freirean conscientização to JIWASA citizen metabolism
Freire worked to alfabetise people for critical reading of the world;
we are proposing a metabolic alfabetisation:
to read money, climate, waste, time and body
as a single living sentence.
JIWASA is the pronoun of that sentence.
Decolonial Politics is the syntax that brings Amerindian technologies
back into the level of science with evidence.
Ancestral seeds are the new seeds
that finally let us escape the local optima of colonialism.
If I had to summarise the conclusion of this whole series in one line, it would be:
A truly inclusive Democratic State
will only be possible when we accept that the future of science, economics and politics
depends on listening to ancestral seeds
and writing JIWASA into the very source code of democracy.
