Thriving Through Adversity: Ancestral Wisdom and Environmental Justice

Abstract

This four-poem collection pays homage to ancestral knowledge-sharing while critiquing the dominance of violent Western epistemic academic structures. Written in an autobiographical and free-verse style reminiscent of my grandfather’s storytelling, the poems draw inspiration from personal experiences and a commitment to environmental justice. They weave a narrative of ancestral resilience and personal growth and conceptualize my work.

The first poem delves into intergenerational trauma and environmental resilience during El Salvador’s Civil War, reflecting on coping strategies, ancestral healing legacies, and my environmental justice journey. The second poem traces my journey from a challenging upbringing to a PhD in Environmental Science, emphasizing ancestral guidance, commitment to justice, and resilience against oppression. The third poem focuses on reconnecting with family and Indigenous heritage, advocating for cultural preservation and restorative environmental justice.

The fourth poem introduces “Cryptonocene” as a framework for studying the social-environmental-health impacts of cryptocurrencies and related technologies, particularly in El Salvador. It emphasizes the environmental consequences of cryptocurrency mining, urging a nuanced understanding of the digital age’s impact on ecosystems and societies—contributing to critical environmental justice and sustainable development discourse.

Ultimately, the collection tells a story of resistance, healing, and advocacy for a more equitable and sustainable future. One of the goals is to establish a decolonized database, braiding reflections, theory, and resources embedded in the footnotes. It extends an invitation to collaborate with Indigenous scholars and marginalized communities, particularly in Central America. Emphasizing environmental justice, Indigenous rights, and co-creating knowledge for positive change for the Earth and its inhabitants.

PREAMBLE

The following four poems pay homage to the knowledge-sharing practices of my ancestors, particularly my late great-grandmother and grandfather. They challenge the long-standing dominance of violent Western epistemic^{1 1} structures in academia.

I wholeheartedly embrace the values of collaboration and resource sharing instilled by my elders. Pursuing a PhD was a deliberate choice to acquire the tools and resources needed to support my communities and expand the global social consciousness. My active collaboration with El Centro Cultural Techantit^{2 2} , a women-led organization serving the Indigenous Salvadoran diaspora, has embodied this commitment since the beginning of my doctoral program. To honor this commitment, I decided to submit my first solo publication to a journal by Indigenous women that emphasizes Indigenous approaches to knowledge sharing and understanding. This decision was made with care and intention, underscoring my dedication to centering and uplifting Indigenous voices in my work.

This piece draws inspiration from works like the Popol Vuh. ³ Ultimately, it aims to foster mutually beneficial and collaborative relationships with Indigenous scholars ⁴ , activists, and individuals committed to addressing environmental justice issues affecting Indigenous and historically marginalized/oppressed communities, beginning with Central America (my birthland) and California (my adoptive homeland).

I intentionally use an autobiographical and free-verse poetry style to follow a natural flow of language and expression, conveying my thoughts and emotions personally and authentically—similar to how my grandfather used to share stories with me. Each poem braids reflections, theory, and helpful resources, aiming to establish a critical decolonized database embedded in the footnotes.

HISTORICAL OVERVIEW

The Civil War in El Salvador, from 1979 to 1992, was a period marked by severe political and social upheaval, profoundly impacting Indigenous communities, including the Maya Ch’orti’. Rooted in political divides among the ruling classes, the war saw the oppression of the poor and working-class populations, with Indigenous groups particularly affected. ⁵ The U.S. played a significant role by providing economic and military support to the Salvadoran government, fearing the spread of communism in the Americas, exacerbating the violence with weapons and military training for Salvadoran forces. ⁶ The war officially ended with the signing of the Chapultepec Peace Accords on January 16, 1992, addressing the reduction of armed forces, integration of FMLN combatants into civilian life, judicial reforms, and human rights protections. ⁷

The Maya Ch’orti’ community, historically spanning parts of Guatemala, Honduras, and El Salvador, faced unique challenges due to these human-made borders and the civil conflicts in the region. Despite these divisions, the Ch’orti’ maintained strong cultural ties and identity, enduring ongoing struggles with poverty, ethnic discrimination, and state repression, particularly intense in Guatemala compared to other Maya communities. ⁸ The civil war in El Salvador severely impacted the Ch’orti’, leading to displacement and violence as they were often caught between government forces and insurgent groups. ⁹ The war disrupted their social structure and cultural practices, yet the Ch’orti’ demonstrated resilience by preserving their cultural heritage and fighting for their rights. In Guatemala, the Ch’orti’ Maya Movement played a crucial role in reviving Indigenous identity and autonomy amid challenges like climate change and extractive projects. ¹⁰ Thus, the Ch’orti’ experience during the civil war underscores the broader narrative of Indigenous resistance and survival amid political turmoil and violence.

THE POEMS

The first poem delves into ancestral trauma, environmental resilience, and coping strategies amid civil war-induced environmental violence. It reflects on ancestral resilience, wisdom, a multi-generational legacy of healing, and my journey toward environmental justice and research.

The second poem captures my journey from a challenging upbringing marked by extortion and displacement to pursuing a PhD in Environmental Science. It emphasizes the influence of ancestral wisdom, my unwavering commitment to justice, and resilience against oppression while advocating for environmental justice. It underscores a profound connection to the multiverse and enduring personal growth amid adversity.

The third poem centers on reconnecting with family and ancestral heritage, emphasizing Indigenous wisdom and environmental advocacy. It highlights a commitment to cultural preservation, Indigenous rights advocacy, and addressing historical traumas, reflecting an intentional pursuit of restorative environmental justice.

The fourth poem introduces a term I coined for my dissertation research, the “Cryptonocene,” a concept addressing the ecological and community health impacts of cryptocurrencies and related technologies. It delves into the physical changes in land and other natural resources due to cryptocurrency mining, emphasizing their effects on ecosystems and communities and the need to understand these consequences in the digital age.

ECHOES OF ENVIRONMENTAL RESILIENCE: COLONIAL WOUNDS, ANCESTRAL HEALING

Soy zompopo de mayo, a dragonfly, a nebula, and more…

My ancestors experienced various types of environmental violence.

I grew up hearing stories of my family finding refuge in the forest from the civil war.

They found different ways to cope with what they experienced then and before.

They were coerced to fight.

My maternal uncle was murdered after being coerced to join the military.

My dad’s brother and his father were murdered for not joining the guerilla.

My dad ran away and hid in the forest to escape the same fate.

Everyone was forced out of the communal lands during the beginning of the Civil War.

My grandparents became street vendors to raise funds to buy a home.

They acknowledged transgenerational traumas and began to break some chains.

I was born in their adobe home during the end of the war.

My family tells stories of my grandpa clutching me in his arms…

running to shield me from bullets flying past us and bombs exploding nearby.

His lessons continue to embrace me.

My parents resettled in a village near the estuaries of Sosonate.

Unresolved colonial traumas ¹¹ , colorism ¹² , and wartime wounds fueled domestic ¹³ violence.

I stood in the middle to protect my mother from my father.

I was told I was not his child because of my indigenous features.

I found refuge in the forests near the estuary. ¹⁴

I escaped domestic violence by observing and appreciating the interactions of various beings.

Certain trees need extreme heat to begin to grow. ¹⁵

I climbed trees and squatted on the ground to feed wild birds and the tiny zompopo farmers.

The villagers named me Zompopo de Mayo. ¹⁶

The colonial-wartime wounds continue to heal.

My maternal grandfather advocated for the preservation of traditional sustainable food sovereign ways: farming, hunting, and fishing. My great-grandmother shared her wisdom of healing plants and trees. ¹⁷ My grandfather also encouraged us to pursue an education to thrive in the “new world.” ¹⁸

Their seeds of wisdom guide my environmental justice and research pursuits.

NURTURING ANCESTRAL ENERGY: FROM FORESTS TO UC BERKELEY PHD AND ENVIRONMENTAL ADVOCACY

I’ve been called a dragonfly and an eagle-eyed visionary.

Extortion and kidnapping threats forced my parents to transplant our family to LA.

I was around 11 when we moved; half of me stayed in the ancestral birthland. ¹⁹

I went from freely roaming forests to a cramped room with a family of 6.

The seed my mother planted began to germinate.

In El Salvador, my mother would tell me to excel in school to avoid becoming a laborer. My LA elementary school teacher nurtured that seed, encouraging me to aim high. Hatching out of that seed, I began to rise, spreading flickering seeds of hope ascending higher with each flap. Soaring above the elementary school ²⁰ education my parents could complete, becoming the first to graduate high school and earn a master’s degree. Now, pursuing a PhD in Environmental Science, Policy, and Management at UC Berkeley.

I inherited a legacy of justice and forward-thinking for future generations.

While planting trees, my grandpa said it was for animals and future generations to enjoy their fruits.

While practicing food sovereignty ²¹ , he shared traditional ecological knowledge and natural resource management wisdom with me, emphasizing the importance of selflessness for our family and communities. In recognition of his wisdom, our ancestral villagers chose him as a judge.

This critical environmental justice lens^{22 22} has protected and guided me.

In the US, I carried a sense of guilt as a child.^{23 23}

I would help my parents with day labor duties to send remittances home.

My desire to give back fuels my will to thrive through adversity.

A fire that ignites my pursuits and visions for restorative justice.

In high school, I earned my CNA, pursuing a career as a doctor without borders. My undergraduate applied thesis focused on improving high school graduation rates of historically marginalized communities. All connected to holistic environmental ²⁴ wellness. ²⁵

During my applied interdisciplinary master’s, I cross-pollinated critical restorative environmental health ideas. I led an urban farming and food sovereignty project emphasizing restorative ecology. ²⁶ We conducted a census-style community health assessment ²⁷ and worked closely with community partners to transform a former dump site into a thriving education community garden center.

Post school, I ventured to Washington State with an eye toward fighting systemic oppression, accepting work as an agriculture investigator with the state Department of Labor and Industries (LNI). My role evolved in just a few months. I was appointed the agriculture specialist. Later, I was appointed project manager for an interdisciplinary team focused on occupational health and safety research requested by the Washington State Legislature.

At LNI, tactful lessons learned from elders and mentors were applied—community building and getting into good trouble. I became a target for advocating for critical research, policy, and community health education. The violent extractivist bureaucratic machine deemed me an anomaly. It could not compute my existence. It saw me as a critical environmental justice virus it needed to erase. They attempted to incinerate me and then focused on extinguishing my flames.

As a Leading Founding Member and Co-chair of the Black, Indigenous, People of Color Business Resource Group, I wove strategic webs, launching fire arrows through emails and written words. These sparks ignited collective control burns, nurturing the fertile soil for fresh, decolonized seeds of new realities to emerge.

Born from the crucible of the new civil rights era ²⁸ —an opportunity fueled by the COVID pandemic and the Black Lives Matter movement—we became an egalitarian-decolonized community. Our mission, to challenge oppressive policies, both internal and statewide, forging new decolonized realities and norms. LNI’s oppressive tactics fueled the controlled fires needed for the Decolonized Plaza seeds to germinate in the center of the bureaucratic machine. The decolonized evergreen forest continues to grow.

We planted a symbolic, sacred madrona tree ²⁹ in Woodard Bay to commemorate our victories.

A testament to our unwavering commitment to this forest of change. Its roots intertwined with our enduring dedication, bearing the fruits of restorative justice.

They could not suppress the flames born from the lava in my veins.

They tried to extinguish my fire, but I persisted.

Like a phoenix reborn from the ring of fire,

My flames rekindled,

Raging hotter and brighter, forging new lessons.

I remain steadfast, combating state-driven structural violent oppression. ³⁰

Through interdisciplinary strides in critical environmental justice research, I persist in resistance.

My passion for justice burns bright and fierce, but I have learned to harness its power without being consumed. Resisting systemic violence, I stand alongside others, mentoring and teaching them how to harness their flames. We confide in this journey, controlling the blaze with strength and pride.

Synchronicity and ancestral whispers are my cosmic guiding stars. From nebula to protostar ³¹ , I’ve journeyed so far.

I am a sequoia sapling ³² , never alone, eternally linked to the multiverse. The ancestral nuclear fusion energy ³³ that powers me cannot be extinguished.

I will never cease to grow.

MYCORRHIZAL NETWORK: RECONNECTING WITH FAMILY AND STRENGTHENING ANCESTRAL BONDS

The year I began my PhD application journey, Washington State saw record-breaking snowfall. The cherry plum tree that fed the crows shattered, bowed by ice and the weight of the snow.

I did everything I could to save the cherry plum. As I hurried to remove the excess weight from its branches, my feline companion, Mushi, ran out of the house and vanished in the snow. The branches split the day my great-grandmother began her journey to Xibalba.

My heart shattered alongside them.

Devastated, tears streamed down my face as I hurried to my refuge in times of turmoil. Amid the chaos of countless challenges, the forest shielded me from toxic, self-destructive thoughts. It kept my flames alive while LNI relentlessly sought to extinguish my essence.

Mi Abuelita Angelita wished to see me before embarking on her final journey, but social and structural constraints kept us apart. Indigenous communities experience structural violence around the world. ³⁴ I felt the weight of guilt for not being able to see her. In my reflections, I recalled all she taught me during the time I lived with her.

Her backyard was a medicinal ³⁵ food forest, a small space that felt immense to me. All her plant companions thrived under her care as she attentively met their needs for soil, water, light, and wind. She meticulously arranged them to foster mutualistic symbiotic ³⁶ relationships, avoiding harmful competition ³⁷ —a community care approach. She knew her plant community intimately, using them for cooking and healing. ³⁸ I inherited this holistic community care philosophy from her and my grandfather, who passed away two years before her. They continue to guide my PhD work.

While applying for PhD programs, I honored my elders by sharing traditional ecological practices with my nieces. We began to plant a food forest together, echoing the words my elders once shared, “these trees will feed the animals and future generations.” My mom saw her late father in me. My nieces now harvest strawberries, pears, and other fruits, playing with the butterflies and hummingbirds that visit the garden.

In my PhD pursuits ³⁹ , I honor my ancestors with intentionality. In my first semester, I conducted a comprehensive search of organizations focused on critical environmental justice and Indigenous rights in Central America. I found El Centro Cultural Techantitt, an Indigenous women-led organization working with the Salvadoran diaspora.

Through Nana Haydee, Techantit’s director, I met Tata Pedro, an Indigenous elder dedicated to advocating for Indigenous rights and environmental justice. Staying with his family in Nahuizalco, Sonsonate during the summer of 2022, I learned more about the illegal construction of hydroelectric dams in their sacred Senzunapan River ⁴⁰ and experienced their struggles firsthand during my two-week stay. They lacked access to potable water. Tata Pedro would rise at 3 AM daily to check if the water had returned—a routine followed over a month prior to my arrival. I also had the opportunity to hand-deliver letters I helped draft, requesting the government to federally ⁴¹ recognize El Salvador’s Indigenous communities and acknowledge responsibility for the 1932 massacre ⁴² addressing the violent erasure Indigenous communities experience. ⁴³ I am grateful for these opportunities, which reminded me of childhood experiences. ⁴⁴

During this first visit back home, I seized the opportunity to reconnect with my family and communities and paid my respects to my elders. One memorable moment was visiting my great-grandmother’s grave with my great-aunt. She shared intriguing family stories while we visited our ancestral lands to pay our respects to my maternal great-grandmother and other ancestors.

Her stories and Tata Pedro’s insights about the Maya Ch’orti’ community confirmed what I had read about my family’s cultural practices. ⁴⁵ Sadly, due to violence against Indigenous communities and fears of further massacres like the one in 1932, many chose to hide their identities, refraining from sharing their heritage with their children to protect themselves from issues like colorism and hatred toward Indigenous people.

This concealment and erasure are closely tied to a troubling history I have witnessed—the impact of missionary colonialist practices ⁴⁶ in my family.

My mother, enduring domestic violence, fell victim to missionaries’ tactics. They exploited her trauma, convincing her to join the Catholic faith. Over time, she began to apologize for sharing traditional knowledge while practicing our cultural rituals. ⁴⁷ This targeting of vulnerable populations for conversion is an unethical abuse of power that undermines Indigenous beliefs and practices. ⁴⁸ These violent Eurocentric epistemic practices fuel self-hatred and internalized racism, resulting in divisions between communities. ⁴⁹

Such socialization inflicts social and psychological harm ⁵⁰ , perpetuating self-fulfilling prophecies that normalize stereotypes historically marginalized and oppressed communities internalize. ⁵¹ It adds another intersectional layer ⁵² to the oppressive epistemic structures these communities must navigate daily to protect their heritage ⁵³ and advocate for environmental justice.

The struggle persists.

I continue to resist.

I heal through intentional work, advocating for critical restorative environmental justice centering on Indigenous rights.

DECRYPTING CRYPTONOCENE: UNTANGLING THE ENVIRONMENTAL IMPACT OF THE DIGITAL AGE

Upon returning to my birthland for the first time as a UC Berkeley PhD student to conduct a preliminary field site visit for my research, I witnessed firsthand the environmental and social changes unfolding alongside the country’s adoption of Bitcoin. ⁵⁴ My observations and conversations with various communities in the region helped me further conceptualize “Cryptonocene,” a term I coined to study the ecological and community health impacts of cryptocurrencies and related technologies.

El Salvador offers the ideal case study, presenting two contradictory global precedents: the first country to ban metal mining to protect the environment in 2017 ⁵⁵ and the first to adopt Bitcoin as a legal tender in 2021 ⁵⁶ pursuing economic development. Part of my research focuses on studying the social-environmental health impacts of experimental Bitcoin development projects in El Salvador such as the planned construction of “Bitcoin City” in the Gulf of Fonseca.

The poem below introduces Cryptonocene, followed by an initial theorization of the concept.

DIGITAL ECHOES: THE UNSEEN SPECTER IN OUR WIRED WORLD

Echoes of our time: The Earth is dying!

Who is to blame?

Scholars are pointing fingers at different epochs.

Anthropocene ⁵⁷ : humans, the main force shaping Earth’s environment and ecosystems.

Capitalocene ⁵⁸ : capitalism, profit-seeking, driving environmental destruction.

Plantationocene ⁵⁹ : historical impact of plantation economies on ecosystems and climate.

Chthulucene ⁶⁰ : a possible future epoch of interconnectedness and multispecies collaboration.

Each concept brings unique perspectives on the causes and effects of environmental change.

Something is missing.

We need a term to capture the ecological impact of digital transformations.

Cryptonocene!

The unseen energy-demanding ⁶¹ specter, lurking in the wires and screens,

An era of bytes and pixels, where virtual dreams and schemes,

Shape landscapes unknown, where bits and data streams

Erode the natural world in the glow of digital gleams.

A new age of connection, but at what hidden cost?

Who benefits from the spoils and who is left at a loss?

Cryptonocene, the question mark, in this era so embossed,

In code, we find a balance, a world that’s truly lost,

As we navigate the labyrinth, what remains, what is tossed?

Echoes of our time, a chorus in dismay,

Cryptonocene, a whisper in the digital fray,

A challenge to our conscience, a call to find a just, sustainable way,

It’s time to save the Earth and heal our wounds for a brighter, greener day.

THEORIZING CRYPTONOCENE AND RESEARCH INTRODUCTION

The global rise of digital transformations, including cryptocurrencies ⁶² , has far-reaching implications for our social, ecological, health, and economic systems. Cryptocurrency mining, in particular, significantly impacts natural resource extraction, reshapes landscapes ⁶³ , and affects community health. ⁶⁴

As a researcher, I aim to untangle the intricate web of social and environmental consequences woven by the cryptocurrency industry and related technologies like Artificial Intelligence. To achieve this, I conceived the concept of “Cryptonocene,” an interdisciplinary framework I began developing before my initial visit to El Salvador. I first introduced this concept during Dr. Nancy Peluso’s graduate seminar on political ecology in the spring of 2022.

DEFINING CRYPTONOCENE

Cryptonocene encapsulates the era of intensive virtual cryptocurrency mining, characterized by large energy demands ⁶⁵ and the social-environmental impacts inherent to digital transformations. This interdisciplinary framework examines the physical impacts of mining virtual currencies ⁶⁶ , including land transformations and the extraction of natural resources required to produce computational devices. ⁶⁷ This resource extraction often leads to the destruction of ecosystems and raises health concerns for local communities. ⁶⁸ Sacred communal ecological sites, such as primary forests, are frequently desecrated in the process. ⁶⁹ The physical enclosures ⁷⁰ constructed to protect mining sites often restrict community access to vital resources previously available on communal lands. Additionally, communities in experimental development ⁷¹ regions are vulnerable to opportunistic crisis land grabbing. ⁷²

Cryptonocene is a helpful tool for studying the physical enclosures associated with material commodity extractions for energy production and the virtual enclosures created by these experimental industries. Communities directly impacted by the physical extraction of resources for device manufacturing ⁷³ and power production often struggle to access the computational devices used for virtual mining. This exclusion prevents regional communities in experimental development locations from benefiting from the booming digital industry, creating virtual enclosures ⁷⁴ that digitize natural resource extractions. In response to these challenges, I propose a new era, the Cryptonocene, highlighting the rising energy demands of virtual currency mining and related technologies.

ENVIRONMENTAL IMPACT AND ENERGY CONSUMPTION

My research on Cryptonocene scrutinizes the environmental impact of energy-intensive cryptocurrency mining and related industries ⁷⁵ like blockchain ⁷⁶ , artificial intelligence ⁷⁷ , and data centers. ⁷⁸ This includes investigating the surge in energy consumption, the extraction and electrification of natural resources, and the resulting greenhouse gas emissions.

Part of my research focuses on studying the digitization of natural resources extracted for cryptocurrency-related energy production. El Salvador, the first country to adopt Bitcoin as its legal tender, serves as an ideal case study to critically examine this transition’s potential consequences and power dynamics. Bitcoin mining demands substantial energy ⁷⁹ , requiring increased electricity production and the development of large-scale energy infrastructure to support crypto-mining operations. The government of El Salvador is developing large-scale energy production facilities I refer to as electric plantations. ⁸⁰ These crypto-electric plantations require vast amounts of land, water ⁸¹ , and the extraction of other natural resources ⁸² to sustain operations. Resources such as hydropower, geothermal, solar, and wind, are extracted and converted into electricity. For example, the experimental “Bitcoin City ⁸³ “development project in the Gulf of Fonseca aims to harness geothermal energy from the Conchagua Volcano ⁸⁴ for Bitcoin mining. Prioritizing cryptocurrency and the establishment of electric plantations may have unintended consequences on community and ecological health, ⁸⁵ potentially mirroring historical cycles of displacement ⁸⁶ and opportunistic land-grabbing experienced by Indigenous and historically marginalized communities in the region.

SUSTAINABILITY CHALLENGES AND FAIR TRANSITIONS

The extractivist nature of crypto-electric plantations poses sustainability challenges and underscores the importance of critically assessing the environmental and social impacts of virtual cryptocurrency mining. It is crucial to assess who benefits ⁸⁷ from experimental crypto development ⁸⁸ projects like electric plantations and whether they can facilitate a fair transition toward sustainable energy. ⁸⁹

With the rise of virtual currencies and related technologies, we are witnessing the emergence of an era characterized by intensive virtual cryptocurrency mining, its associated energy demands, urbanization, and related environmental impacts. ⁹⁰ Cryptonocene is becoming increasingly important due to the growing global popularity ⁹¹ of cryptocurrencies and their social-environmental health impacts. This conceptual framework provides a new lens to analyze the impacts of human activity on the environment and ecosystems, one that considers the unique characteristics of the digital age.

IMPLICATIONS FOR POLICY AND PRACTICE

By studying the socio-environmental impacts of cryptocurrencies and related technologies, we gain deeper insights into the consequences of these advancements for our planet. This knowledge can help us pave the way for more sustainable and inclusive practices ⁹² and policies that address persistent historical inequalities. My work sheds light on the cultural costs of cryptocurrencies and emphasizes the crucial need for social and environmental safeguards to guide and regulate this rapidly expanding industry. Consequently, understanding Cryptonocene is essential for a more equitable and sustainable future.

Ultimately, my work contributes to environmental justice and critical sustainable development by providing a conceptual tool for understanding the social-ecological health impacts of cryptocurrencies and related technologies inherent to digital transformations. Future papers will further develop Cryptonocene’s conceptual framework by examining the diverse impacts of cryptocurrencies, including crypto-land grabbing ⁹³ , experimental crypto-urbanism development projects, and their impacts on national forests, protected regions, and relationships with mitigation and adaptation projects in affected regions. Various forms of art media will be incorporated into these projects to enhance their scope and reach.

EPILOGUE

These four poems and my conceptualization of the “Cryptonocene” represent a journey deeply rooted in my ancestral heritage, personal experiences, and a commitment to environmental justice. The poems honor the wisdom, resilience, and coping strategies passed down through generations in the face of environmental violence and adversity.

Inspired by my ancestors’ stories of survival during the Civil War and their dedication to healing and preserving our culture, I draw strength from their teachings and carry their legacy while pursuing a PhD at UC Berkeley.

The poems reflect my experiences and challenge the Western epistemic structures centered in academia. I am dedicated to centering and uplifting Indigenous voices, advocating for cultural preservation, and addressing historical traumas in my work.

Cryptonocene responds to the rapid rise of cryptocurrencies and their environmental and social impacts. It calls for critical understanding the digital age’s effects and the extractive nature of virtual currency mining. By Conceptualizing Cryptonocene, I highlight the ecological and community health impacts of cryptocurrencies and related technologies, particularly in places like El Salvador.

My journey is a path of resistance, healing, and advocacy for a more equitable and sustainable future. As I navigate the complexities of the Cryptonocene and the challenges of promoting environmental justice, I remain connected to my ancestors and the multiverse, drawing strength from their wisdom and the cosmic guiding stars illuminating my path.

Together, we can work toward a greener, more just world where the echoes of our time lead to positive change and healing for the Earth and its inhabitants. To achieve this vision, I seek to establish mutually beneficial collaborations with critical scholars and share resources with historically oppressed communities. This includes forming a Central American working group focused on multispecies justice ⁹⁴ , Indigenous rights, restorative adaptation, and mitigation. Let’s collaborate, critically engaging Indigenous epistemologies to co-create knowledge ⁹⁵ that empowers us all to shape a better future!